Charity vs. interest

People who follow the orders and way of arrangements of the Holy Quran are well aware of the fact that most of the times the Quran joins together two different and opposite things, presenting a far-reaching effect and suitability between different verses.

Discussing with comparison the heaven with hell, Muslims with Kuffar, monotheism with polytheism, darkness with divine light, guidance and directives with deviation from the right path is a unique order of Holy Quran. Those who study the Quran and other religious books witness these facts in the Holy book and also in their real life. The combination of these different and opposite things gives an eloquent description of facts. Moreover, the warnings do not create hopelessness, and promises of reward do not create inaction and false hopes.

In Surah-e-Baqra of the Quran discusses both Sadaqa (charity) and Riba (interest) one after the other under the same order of Quran. The first verses deal with the importance and supremacy of Sadqa. Immediately after are mentioned the collective and individual losses caused by Riba, vicious reasoning of usurers, their mental and psychological state and the announcement of war against them by Allah and His Messenger. It is clearly defined that Allah decreases the wealth of one who takes interest and increases the wealth of one who gives Sadaqah. One who receives interest thinks that interest increases his wealth while Sadqa decreases.

Many people who see only the apparent state of interest-takers are caught in their trap but they dont know that Allah Almighty says that wealth is increased by Sadqa and decreased by interest. This reality is far away from the approach of interest-takers because their wisdom. When ones wisdom is crippled then how can he understand these realities? It may be noted here that there are two types of wisdom or insight: One that only sees the quick result of something. Two, that sees the end and ultimate result of something. We are discussing here the second type of wisdom which is not enjoyed by those who have a for rupees and dollars. Wherever the Holy Quran addresses the people of wisdom, it actually means the people having the second type of wisdom.

Decrease in the interest and increase in Sadqaat happen in various ways:

1) The bank balance and lockers of the interest-takers is full of wealth but as soon as he meets the end of life, he sees that his account for the life hereafter is empty. There is no good deed in his account but there is a pile of sins. On the other hand, those who believed in Sadaqah and Khairaat and followed the divine orders during their life would see that Allah has changed their little amount Sadaqah into huge volume of good deeds in their account. They earned millions of good deeds against what they gave in shape of Sadaqa and Khairaat. This increase and decrease would be visible on the Last Day.

2) The interest-taker has a lot of money and wealth but without any blessing. Such wealth gives him no peace of mind and comfort in the life, but brings about restlessness, sleepless nights, disobedient wife, stubborn children, mismanagement in the house and a number of incurable physical, mental and psychological problems. Since such a person is Allahs detested person, other human beings also hate him in his life.

On the contrary, those who give away part of their earnings as Sadqaat and Khairaat enjoy Allahs blessings and love from other human being. It is claimed and believed that those who extend Sadqaat and Khairaat are never found poor and they never experience hard time in their life. Giving in the way of Allah gives unending luxury and wealth. Such a person is dear to Allah and human being as well. Hundreds of thousands of poor people pray for his well-being and long life.

3) Though, there is always a possibility or fear of profit and loss in any business, there has never been an incident that could prove that a person who had his bread buttered on both sides yesterday, nose-dived and lost everything. However, it is evident that those who borrowed/lent money with un-Islamic conditions, lost their wealth forever and become beggars. Capital earned through interest appears to be increasing but there is no blessing of Allah in it. Hazrat Muammar (radhi Allahu anhu) says: Our ancestors used to say that interest-taker does not see forty years of his interest business and experiences losses.

Actually Sadaqa and Riba are two opposite systems. There is no similarity in these systems as far as morality and Shariah are concerned. Sadaqah is a show of kindness, purity and cooperation while interest is a show of selfishness, corruption and miserliness.There is never a thought of taking back the thing given in Sadqa while under interest-based system, one always thinks of taking back the money along with additional charge.

A person who are in the practice of giving Sadqah and Khairaat feels for others and in most cases he gives away his own morsel to the other person. But an interest-taker waits for such a situation that someone would face hard time and he would take benefit of it. Countries, which extend loans to the developing or poor countries facing difficult time due to war or famine, never miss the opportunity of taking benefit of the plight of the poor countries. They extend loans with heavy charge of interest.

Such people are worse than animals. Such countries are never desirous of pulling the poor or under-developed countries out of financial crisis but they want to turn the poor into poorer in order to increase their capital. Such countries make policies that bring every citizen, man, woman, elderly person and child under the burden of heavy debt. Regret to mention, we are witnessing such a situation in our beloved country. Under the Islamic system of finance the borrower is given time to repay the loan and the lender never puts pressure on the borrower, so long as he is not in a position to repay the loan. Islam directs to write off the loan if the debtor is not in a position to repay, as long as his financial state is not changed.

According to Abu Harira (radhiallahu taala anhu), Muhammad (sallallahu alaihe wasallam) said that a Muslim who helps removes any other Muslims problem, Allah Almighty would remove any of his problem on the Last Day.

Those who take/give interest would never understand such Ayaat and Hadiths because their hearts are sealed and they only see the of illegally earned wealth. They always wait for the bad time so that they could take benefit of peoples difficulties.

Today when almost the entire world is raising voice against the interest-based system of economy, it is the duty of our rulers and governments to come forward and help the oppressed come out of the curse of interest. The day the Muslims would implement the Riba-free system, they would get rid of hefty foreign debts which are a product of the interest system.

(Muslim Village.Com / 31 March 2014)

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Alfalah Consulting - Kuala Lumpur: www.alfalahconsulting.com
Islamic Investment Malaysia: www.islamic-invest-malaysia.com

Gradual Approach in Prohibiting Riba (P. I)

Among the proofs of the realistic approach of shari`ah is gradation in legislation. In the previous two articles of this series, I studied the gradual approach of shari`ah in prohibiting intoxicants and the abolishment of slavery that prevailed the whole world even before the advent of Islam. It was evidenced that it was not Islam who brought slavery into this world as unfairly alleged by some biased Orientalists as well as Westerners.

Here, I would study the case of the prohibition of riba(usury or interest) as a third example of gradation in legislation. 

Meaning of Riba

Lexically, the word riba means excess, increase, augmentation, expansion or growth.

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, 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.

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]

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 lah (peace be upon him) said, “Riba is 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 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,

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]

(On Islam / 28 Feb 2014)

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Alfalah Consulting - Kuala Lumpur: www.alfalahconsulting.com
Islamic Investment Malaysia: www.islamic-invest-malaysia.com

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.

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.

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, 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.

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 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 forbiddingriba 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 riba as 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 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]

 Finally, the above verses reproached those taking riba; they established a clear distinction between trading and riba; they required Muslims to terminate all forms ofriba, 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.

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.

(On Islam / 03 Feb 2014)

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Islamic Investment Malaysia: www.islamic-invest-malaysia.com

Gradual Approach in Prohibiting Riba (P. I)

Among the proofs of the realistic approach of shari`ah is gradation in legislation. In the previous two articles of this series, I studied the gradual approach of shari`ah in prohibiting intoxicants and the abolishment of slavery that prevailed the whole world even before the advent of Islam. It was evidenced that it was not Islam who brought slavery into this world as unfairly alleged by some biased Orientalists as well as Westerners.

Here, I would study the case of the prohibition of riba(usury or interest) as a third example of gradation in legislation.

Meaning of Riba

Lexically, the word riba means excess, increase, augmentation, expansion or growth.

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, 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.

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]

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, “Riba is 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 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,

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]

Notes:

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[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.

(On Islam / 28 Jan 2014)

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