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Usury and its HarmEdit

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In the Name of Allah the Most Gracious, the Most MercifulEdit

Money is a transactional means to fulfill man’s needs:

Allah the Almighty says:

(Those who eat Riba (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: “Trading is only like Riba (usury),” whereas Allah has permitted trading and forbidden Riba (usury). So whosoever receives an admonition from his Lord and stops eating Riba (usury) shall not be punished for the past; his case is for Allah (to judge); but whoever returns [to Riba (usury)], such are the dwellers of the Fire – they will abide therein)

[Surat al Baqara, ayah 275]

Dear brothers, mankind used to barter, that is exchange one commodity for another, in order to satisfy their needs, for example, wheat would be given in exchange for meat. This practice is no longer in use and had to be replaced by more practical ways of carrying out transactions which safeguard man’s necessities, and money came to be this means. If I treat a patient, for example, I will be paid money for that. If I teach, I will be paid money, and if I buy clothes, I will pay money in return for them. So, the common denominator that evaluates the endeavor of each person is money, whether gold, silver, cheque or cash. Thus, money defines human effort, and whoever makes a lot of effort should be paid more money and vice versa, which is when whoever wants to buy an expensive product must pay a lot of money for the great effort which has been made (to manufacture the given product).

Money is the outcome of man’s endeavor:

This (kind of) paper in our hands is money –the value of man’s effort and the symbol of man’s endeavor. Allah Most High says:

(Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent return (Paradise with flowing rivers, etc.) with Him)

[Surat Al Imran, ayah 14]

Mankind has been molded to love money, and it has been said that money is the lifeblood of desires as you can’t do anything without it. You can’t buy your food without it, you can’t reside in a comfortable house, you can’t drive a car to take you places, and you can’t dominate without it. Hence, money plays a fundamental role in human life. More than that, Allah Most High has made it the backbone of life. To give an example, a man buys a house, gets married, starts a family, and establishes a position for himself. How does he achieve all this? This is because he has a constant income that he uses in order to attain it. Hence, money plays a preponderant role in man’s life and as a result man should regulate his relation with it.

Ways of earning money:

Dear brothers, pay attention to this: There are two ways of earning money:

1- Earning money through a business activity:

A business which originates money is what Allah the Almighty wants and legislates, and this is, precisely, what makes money circulate between the people. Take the example of someone who wants to open a shop. He will need an employee to open it in the morning and stay there all day long. Of course, this person will be paid for it a salary, the fact which requires accountancy. His goods will need a warehouse and the warehouse will need a keeper to look after and organize it. He will also be in need of invoice books, which means that he will have to deal with a printing house. So, before he knows it, he will be hiring tens of employees. Therefore, business originates money, and a third of the capital involved in a given project circulates among a lot of people in the form of “expenses”. Hence, by means of His Legislation Allah the Almighty wants money to circulate, ensuring in this way a healthy, comfortable, fair, wise and merciful society. By contrast, if money is in the hands of a few wealthy people, the society will turn rotten and perverse. Allah Most High says:

(in order that it may not become a fortune used by the rich among you)

[Surat Al Hasher, ayah 7]

2- Earning money through money that makes money:

In this case money is made to circulate between a few wealthy people; namely, when you invest your money in a usurious enterprise by which you earn more money, you stay at home, you don’t rent a shop, you don’t hire employees, you don’t hold any responsibility, and you don’t pay taxes, and, thus, you offer nothing to the society. This keeps money in the hands of the rich and produces class distinctions, with millions owning nothing and one owning millions, and that is the reason behind all world revolutions. Consider someone paying 85 million for his wedding ceremony, when there are 85 million young men out there who cannot afford getting married.

Corruption occurs when money is owned by few:

When money makes money, it gets accumulated in the hands of a handful of rich people, beyond the reach of the majority. This class disparity between two persons is the reason behind every ethical and social corruption. Worse than this, it is behind every act of violence and what is nowadays called “terrorism”, because if a hungry person who owns nothing gets desperate, they inevitably follow the path of violence and killing. Accordingly, wrongdoing surges when the area of its evil influence broadens. In other words, he who drinks wine is hurting himself, but he who commits adultery is hurting himself and his partner, whereas he who practices usury hurts the entire society, and that is because money is the backbone of life, and when it is owned by few, far beyond the reach of the majority of people, a serious imbalance in the social life style gets established. Thus, man has been created to perform good deeds in this world –to take, to give, to benefit, and to be beneficial to others. If we take a close look at the usurer, we will find that he takes and never gives, he offers nothing to others, and even if he owns thousands of millions, he will still be a burden on the society. The society benefits from those who contribute to it, such as a carpenter who makes doors, a teacher who teaches a student, a doctor who treats a patient, a lawyer who reclaims lost rights, a merchant who offers suitable products at suitable prices, a peasant who grows crops… Hence, everybody who works offers something to others, even if it is he who collects the benefit, and this is the crux of the matter. If a person, for example, reclaimed a land and planted apple trees there, he is hoping, by doing so, for benefits, but at the same time he is supplying the market with a lot of apples, contributing, in this way, to lowering the prices, not to mention the fact of his feeding the hungry. If a person imported goods, sold them locally and collected benefits, what did he really do by this act? He made available to people goods that they need at suitable prices. Therefore, every working person (whether he knows it or not, or whether he is aware of it or not) is offering a service to the society. For this reason, Sayyidina Umar used to say: “I see the man who has no job and I belittle him because of that.”

(And say (O Muhammad) “Do deeds)

[Surat Al Toba, ayah 105]

We should work in this life to achieve two purposes, one of which is to explore our talents and qualities that Allah Most High has bestowed on us, and the second one is to reveal our imperfections and deviations for which we are personally responsible. Dear brothers, the following ayaat deal with the problem of usury. Allah the Almighty says:

(Those who eat Riba (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: “Trading is only like Riba (usury),” whereas Allah has permitted trading and forbidden Riba (usury))

[Surat al Baqara, ayah 275]

That is, business enterprises should bring money through selling and buying and this is something established by Allah Most High. Usury, on the other hand, is all about money making money.

(whereas Allah has permitted trading and forbidden Riba (usury). So whosoever receives an admonition from his Lord and stops eating Riba (usury) shall not be punished for the past; his case is for Allah (to judge); but whoever returns [to Riba (usury)], such are the dwellers of the Fire – they will abide therein)

[Surat al Baqara, ayah 275]

Dear brothers, these are the words of the All-Merciful, the Creator of all the Worlds, and if whenever you assumed, according to superficial logic or laws derived from everyday life, that usury increases individual incomes, you were totally wrong. In fact, it destroys money and the countries that do not practise usury have a very positive commercial balance. One of the countries of east Asia has almost hit a record economic growth, with a surplus close to 60 billion, and it was said, quite rightly, that this was due to its non-usurious dealings, although we had to say that its distancing itself from usury isn’t complete as yet. The fact is that the farther away from usury we position ourselves, the more money we have. And the same goes for the health of our bodies and the saneness of our social life.

The harm of usury:

Lots of things may be available, yet money is scarce. It is concentrated in a few hands only, and the rich can buy everything and disregard everything, whereas the poor, so short of money, find it impossible to make both ends meet. This is a problem which affects the entire society and weakens its purchasing power, and when the income is not enough to satisfy people’s necessities, the society gets afflicted with numerous maladies –brothel-houses proliferate because all ways leading to marriage get blocked, and crime –thefts, robberies and cheating– spreads all over.

1- It elevates prices:

How does it happen? Someone who has a hundred million may want to invest this money in a commercial, industrial, or agricultural business, but becomes aware that the usurious institutions offer him excellent profits without his doing anything. He gets lazy, thinking to himself: “Why should I invest in this kind of a project and take risks?” So, unless work brings him 40 or 50 % gain, he won’t work or take risks, and will turn to usurious institutions which usually don’t invest in strategic projects on account of their being unprofitable. In this way usury spreads far and wide causing an increase in prices, which is its first harm.

2- High prices mean fewer consumers:

The second harm occurs because of high prices, and brings about fewer buyers, which implies, consequently, less profit for sellers, and again this is something that leads to the increase in prices. To illustrate the point, suppose there is a man who needs one thousand liras per day. If his daily income is 100 liras, it is far from enough, so he has to increase his prices, which means he will get fewer customers. Thus, we get into a vicious cycle. So the picture is as follows: There is abundance of goods but the prices are beyond consumers’ capacity, which is, in fact, a dangerous issue. Hence, usury contributes to the increase in prices through the capital being invested in usurious enterprises, offering high benefits, rather than business, considered as something risky and unprofitable.

3- Unemployment is an outcome of usury:

The third harm caused by usury is unemployment, and that is because he who wants to work and start a business will need human resources, but when money is made through investments rather than projects, there is no need to hire employees and this results in unemployment. It is a well-known fact that the world is suffering nowadays from unemployment to the extent that in some countries only one out of four people has a job.

4- Weakness of a nation is the outcome of usury:

At present, there are going on the so-called “undeclared economic wars”, such as, for example, spare parts war. If you have a vehicle, you will be in need of spare parts for it, and this is called coercive contract not a consented one, because if your vehicle, which is worth 2 million, needs a spare part and the dealer asks for 50 thousand for it, you have to buy it or else the vehicle will be useless. So what is it exactly that the world manufacturers do? They sell you a basic necessity and you need them all the time for its spare parts and this is why we will be the poorest nations on earth unless we are self-sufficient in our food, drinks, cloths, needs, and machines. Hence, each person who tends to invest with banks rather than in economic projects contributes, by doing so, to the weakness of his nation, to its backwardness and even destruction. Our country sometimes needs specific goods or devices, so it pays 10 times their real value under coercive contracts. If only the local money was invested in basic enterprises, we would be able to do without the necessity of importing these products. Therefore, usury, firstly, contributes to the rise in prices, which creates social problems. It also creates unemployment, and the corollary of that is dangerous indeed; and last but not least, usury weakens nations because of the absence of production and the prevalence of consumption.

5- Usury obstructs the flow of money:

Thus, usury seriously affects social issues and affairs by hindering circulation of money, the backbone of life, and this is why Allah Most High hasn’t declared war on any other wrongdoing save usury:

(then take a notice of war from Allah and His Messenger)

[Surat Al Baqara, verse 279]

And also:

(Allah will destroy Riba (usury) and will give increase for Sadaqat (deeds of charity, alms, etc.) )

[Surat Al Baqara, verse 276]

Usury is beneficial in terms of numbers, because if you loan 100 thousand, this amount will come back to you as 120 thousand, which is, according to calculators, “growth”, whereas kard hasan (generous loan) according to the same standards is “reduction” in money. And yet, the ayaat of the Qur’an declare the opposite. So, who are we to believe -the calculators or the Qur’an? Nowadays, we begin to appreciate the damage caused by usury on the international level. Allah Most High says:

(Allah will destroy Riba (usury) and will give increase for Sadaqat (deeds of charity, alms, etc.) )

[Surat Al Baqara, ayah 276]

Allah the Almighty has laid down very clear laws, and some others which are less so. If you add one hundred liras to another one hundred, that will equal two hundred; add another one hundred that will equal three hundred, and so forth. So when you give a loan of 100 thousand and it comes back as 150 thousand, the equation here is perfectly clear in terms of mathematics. The less clear laws are those concerning the Divine care, or the Divine discipline laws.

6- In usury, people build their success on the misery of others:

Let us now examine in depth the details of the ayaat. Allah the Almighty says:

(Those who eat Riba (usury) )

[Surat Al Baqara, ayah 275]

“Eat”, means here “earn”, and this indicates that mankind’s need for food and drink is a basic need. More than that, it is a priority. And Allah the Almighty mentions the same when he describes the character of the Prophets:

(they ate food and walked in the markets)

[Surat Al Furkan, ayah 20]

There is a subtle indication here that a prophet is a human being who eats to live, which means that the Prophets’ existence depends on eating and drinking and, consequently, on earning money to afford it. Hence, a prophet needs to walk in marketplaces to earn money for his sustenance and this is what human life is about, as he is between two needs –the need for food and the need to afford it. We are, as human beings, obliged to work in order to eat, get married, and feel self-esteem. By contrast, he who eats usury is building his success on the wreckage of other people, his wealth on their poverty, and his might on their humiliation, and all these facts will be revealed on the Day of Resurrection, the Day of Judgment, the Day of Truth, and the Day when every soul shall be paid in full for what it has earned and nobody will be dealt with unjustly.

(now We have removed your covering, and sharp is your sight this Day)

[Surat Kaf, ayah 22]

7- Who practices usury speculates on the rights of others:

In this life people are asleep and they wake up when they die, when all desires fade away. Allah the Almighty says:

(And a barrier will be set between them and that which they desire [i.e. At-Taubah (turning to Allah in repentance) and the accepting of Faith etc.])

[Surat Sab’a, verse 54]

No desire for food, sex, or dominance will exist on That Day, when the veil will be lifted and he who got wealthy causing other people’s misery will face his truth. He ate and didn’t care whether they were hungry, and he would build up his wealth and wasn’t touched by their poverty and misery. As I stated before, the human being passes through many stages. He starts with earning money, and then comes another stage at which he hoards and accumulates it. Allah the Almighty says:

(and mercy from Allah are far better than all that they amass (of worldly wealth, etc.))

[Surat Al Imran, ayah 157]

Those, who eat usury, earn what is not theirs. When they give loans, they stipulate that this money should come back to them with interest, justifying this with the time it will take for it to take place, and we have the usury of tafadul where the usurer sells one kind for twice the amount of the same kind, which is considered unjust. The Prophet, may Allah bless him and grant him peace, said:

Gold and silver; wheat and barley; dates and raisins; from hand to hand and maintaining equivalence (between the two).

[From Musnad Abu Hanifah]

Investing with banks or with people:

Allah the Almighty says:

(Those who eat Riba (usury) will not stand (on the Day of Resurrection))

[Surat al Baqara, ayah 275]

On the Day of Resurrection, before their Lord…

(except like the standing of a person beaten by Shaitan (Satan) leading him to insanity)

[Surat al Baqara, verse 275]

“Yatakhabatoho” means “beaten by Shaitan” and it is also called “mass al-Shaitan” (the touch of Shaitan) –seizure or epilepsy on account of confusion, of guilt, of shame felt by the person, and out of fear of the reckoning of the Day of Resurrection.

(except like the standing of a person beaten by Shaitan (Satan) leading him to insanity)

[Surat al Baqara, ayah 275]

The reason for this confusion, panic, and fear is that they said:

(That is because they say: “Trading is only like Riba (usury))

[Surat al Baqara, ayah 275]

Nowadays, thousands and thousands of people wonder about the difference between investing with somebody who offers annual profit and with a bank that gives interest. Well, there is indeed a big difference. When you put your money in a bank, you will be receiving a fixed profit, whereas when you invest with a person, they will be giving you a real profit, if any. If there is no profit, you won’t be given anything; and when there is a loss, you will share in that loss. Hence, buying and selling is a collaborative process, while usury implies that there is somebody who exploits and somebody who is exploited. Allah the Almighty says:

(That is because they say: “Trading is only like Riba (usury))

[Surat al Baqara, ayah 275]

Whenever there is a price for time, this is usury:

Therefore, Allah the Almighty says:

(That is because they say: “Trading is only like Riba (usury))

[Surat al Baqara, ayah 275]

They claimed that usury, which is considered prohibited, is exactly like trading.

(whereas Allah has permitted trading and forbidden Riba (usury))

[Surat al Baqara, ayah 275]

While trading, you exchange goods for money; while practising usury, you take interest in exchange for time. Take a book as an example. Its standard price is 100 liras, but if it is hardback, its price will be 150 liras, and if the cover is gilded, its price will be 200. So each increase in price is in exchange for a higher quality, whereas if you give someone 100 liras and are paid back 200 liras a year later, this increase in money is in exchange for time only, and whenever there is a price for time, this is usury. The keystone of usury is that you give a loan to a person and you set a deadline for paying it back, and when it is due, you say: “Either you pay or I’ll increase the interest”, and this is the basis of usurious loans, extended later on to business and financial transactions.

The difference between cash and money:

Allah the Almighty says:

(That is because they say: “Trading is only like Riba (usury),” whereas Allah has permitted trading and forbidden Riba (usury))

[Surat al Baqara, ayah 275]

What makes commerce halal (permissible) is the exchange process, and the underlying principle of the increase in price is that it takes place in exchange for effort, when a tradesperson brings goods from a distant country, ships the cargo, takes care of it, maintains it in good condition, and offers it to you, who has been enjoying the comfort of your home all this time. So the money you pay is in exchange for that effort and it is permissible, while it is not permissible in loans (as there has been no effort made in exchange for the interest).

(whereas Allah has permitted trading and forbidden Riba (usury))

[Surat al Baqara, ayah 275]

Pay attention to this crucial point: Money is defined as everything which you benefit directly. Seen from this angle, your house is money because you reside in it, your vehicle is money because you drive it, food is money because you eat it, drink is money because you drink it, but money by itself is not the same thing, and when you trade in money you are in the haram zone (the issue of exchange from one currency to another, which has its precise conditions, being something apart), and thus the use of money to make money is illicit.

The difference between trade and usury:

Allah the Almighty says:

(That is because they say: “Trading is only like Riba (usury))

[Surat al Baqara, ayah 275]

There is big difference between trade and riba. In trade you receive profits in exchange for effort, and, additionally, you are taking the risk of gaining or losing. Additionally, exertion is required for shipping, maintaining, and safeguarding the goods, all of which is necessary for the goods to be taken to somebody’s doorstep. Hence, this added value in trade is in exchange for effort, while there is no effort in exchange for the added value in riba. Moreover, in trade the added value is distributed between many people, unlike the added value in usury. Allah Most High says:

(but whoever returns [to Riba (usury)], such are the dwellers of the Fire – they will abide therein)

[Surat al Baqara, ayah 275]

And He says: Those who believe repent if they commit a sin out of ignorance:

(When those who believe in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) come to you, say: “Salamun ‘Alaikum” (peace be on you); your Lord has written Mercy for Himself, so that, if any of you does evil in ignorance, and thereafter repents and does righteous good deeds (by obeying Allah), then surely, He is Oft-Forgiving, Most Merciful)

[Surat Al Anaam, ayah 54]

It means that one might not know (at the moment of wrongdoing), but when he knows, he should abandon (such practice).

The difference between usury and sadaqah:

Allah the Almighty says:

(Allah will destroy Riba (usury) and will give increase for sadaqat (deeds of charity, alms, etc.))

[Surat Al Baqara, ayah 276]

One of the meanings of the phrase “Allah will destroy riba” is that He will cause the haram gain to perish either through confiscation, fire, setback, or terminal illness that will consume it. I know a man who earned his money illicitly and later on was diagnosed with a heart disease that cost him hundreds of thousands. Hence, Allah is able to put an end to the haram money in numerous ways, either by destroying the money itself or bringing about an adversity that will use it up. This destruction isn’t necessarily immediate; it may come much later.

(and will give increase for sadaqat (deeds of charity, alms, etc.) )

[Surat Al Baqara, ayah 276]

Sadaqah will be increased by Allah and the reward for it may come promptly or get delayed, as Allah wills.

(They are on (true) guidance from their Lord)

[Surat Al Baqara, ayah 5]

Sadaqat is a blessing for money; it also fills the giver with serenity, tranquility, power, and ease. It has, furthermore, a psychological and physical effect in terms of exponential growth of the sadaqah money granted by Allah.

(And Allah likes not the disbelievers, sinners.)

[Surat Al Baqara, verse 276]

They are those who disbelieve the great Divine Method. They are also sinners because they oppose it.

The repentant of usury is entitled to his capital only:

Allah the Almighty says here:

(So whosoever receives an admonition from his Lord and stops eating Riba (usury) shall not be punished for the past; )

[Surat Al Baqara, ayah 275]

Such person is granted (the recovery of) his capital.

(his case is for Allah (to judge))

[Surat Al Baqara, ayah 275]

Forgiving him or not is something up to Allah Most High after he has honestly repented, but, anyway, he is entitled to his capital.

(shall not be punished for the past; his case is for Allah (to judge); but whoever returns [to Riba (usury)])

[Surat Al Baqara, ayah 275]

Returns to eating usury…

(such are the dwellers of the Fire – they will abide therein.)

[Surat Al Baqara, ayah 275]

This kind of wrongdoing leads to eternal Hellfire; then Allah the Almighty says:

(Allah will destroy Riba (usury))

[Surat Al Baqara, verse 276]

Punishment for usury doesn’t have to be prompt

Pay attention to the following ayah:

(Allah will destroy Riba (usury) and will give increase for Sadaqat (deeds of charity, alms, etc.))

[Surat Al Baqara, ayah 276]

The amazing thing here is that according to mathematics a loan of 100 thousand, which is paid back to you after some time in the shape of 120 thousand, is called “growth”; while in the case of kard hasan (generous loan) you give 100 thousand and after a time you are paid back the same amount. Therefore, according to calculators, usury (the first case) is profitable, while generosity (in the second case) is a reduction in wealth. However, if we examine the ayah in detail, we will find out that it is exactly the opposite.

(Allah will destroy Riba (usury) and will give increase for Sadaqat (deeds of charity, alms, etc.))

[Surat Al Baqara, ayah 276]

What is to be deduced from it? It is that there are life-based laws and then there is another set of laws that only few steeped in knowledge are familiar with. That is, the usurer is making millions out of usury (this is a life-based law), but then an adversity puts an end to all his money (according to another law). The destructive law is a fact; it may happen either through the money catching fire, ruining the usurer by the loss of something dearest to him; or else it may come about through confiscation. Hence, there are life-based man-made laws and there are Divine Laws controlled by Allah the Almighty, according to which if you give kard hasan and, apparently, your wealth decreases, you will be rewarded by receiving sustenance out of the least expected source: ((The sustenance Allah grants to His servants may come from the least expected source.)) Whereas, he who practises usury is subjected to a devastating Divine Law, and it is from Allah’s Greatness that this devastation comes about no matter the intensity of practice, and so does the rizq (sustenance) for the generous person.

(Allah will destroy Riba (usury) and will give increase for Sadaqat (deeds of charity, alms, etc.))

[Surat Al Baqara, ayah 276]

You ought to realize that neither punishment nor reward should be expected to be prompt, because if it were, that would cancel the freedom of choice, namely, if the usurer’s money were made to perish an hour after it was taken, he would never do it again, not really out of his love or obedience to Allah, but rather out of fear for his money. On the other hand, if the reward for generosity came promptly, then all atheists and disbelievers would race to give sadaqah. It is out of profound Divine Wisdom that we have the freedom of choice which would be canceled if punishment and reward for our deeds were to come swiftly. Rather, they normally take time to come, giving individuals the freedom of choice meanwhile.

Obedience to Allah in our earning and spending:

They are both under the providence, protection, assurance, and care of Allah. Doesn’t each of us long to be among those addressed by this ayah?

(Truly those who believe, and do deeds of righteousness, and perform As-Salat (Iqamat-as-Salat), and give Zakat, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.)

[Surat Al Baqara, ayah 277]

Then Allah the Almighty addresses his believing servants by saying:

(O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (usury) (from now onward), if you are (really) believers)

[Surat Al Baqara, ayah 278]

Which means being obedient to Allah in earning and spending their money; so the concept here is money-oriented.

(Be afraid of Allah)

[Surat Al Baqara, ayah 278]

Which means being aware of Allah’s Wrath as regards earning your money, and in case of having practised usury in the past:

(and give up what remains (due to you) from Riba (usury) (from now onward), if you are (really) believers)

[Surat Al Baqara, ayah 278]

Which means being entitled to one’s capital only, and it has been said: “When you repent sincerely, you are entitled to your capital and to the interest, but under one condition only –that the interest should be given to the poor; you can have none of it.

The second ayah contains a terrifying threat:

Allah the Almighty says:

(And if you do not do it)

[Surat al Baqara, ayah 279]

This ayah contains a terrifying threat.

(And if you do not do it, then take a notice of war from Allah and His Messenger)

[Surat al Baqara, ayah 279]

Who is it that will be subjected to war from Allah the Almighty? Man’s life can easily turn into hell because of a small defect in his body systems given that cells, which have been growing thus far according to the norm, can become cancerous, eventually putting an end to one’s life. We depend on Allah’s Mercy, and the life, health, safety, happiness, and tranquility of him who dares to eat haram money will be made to vanish.

(And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums). And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay)

[Surat al Baqara, ayah 279-280]

This means that when you give a loan to a person suffering hardships, grant him time till things get easier for him, and don’t say to him: “Either you pay or I will take interest on my loan”, as this is pre-Islamic behavior unworthy of a believer.

Allah facilitates the way for him who seeks safety:

Firstly, it is a fact that what I have dealt with in this meeting is the Islamic Law (Shari’ah), but it is not the answer to the question: “Where should I put my money?” This is a different issue with different measures. This is the Shari’ah; this is what is right and the method. However, numerous problems may emerge at times and definitely usury provides no solution for them. Let us have a look once again at the following example: If someone with a profound injury in his right cheek went to the plastic surgeon only to hear from him that his was an easy enough case and that what should be done was to remove part of the left cheek skin and implant it on his right cheek. Naturally, this patient would not be cured because the surgeon would have solved one problem by causing another one. This patient’s story runs along the same line as that of those who have economic problems and try to solve them through usury, which won’t solve them. Whoever seeks a way out from Allah the Almighty will be granted a straight solution to his problems from expected and unexpected sources. Let me tell you the story of a peasant who spent his entire life working for the rich and all of a sudden was given (by the government) a piece of land, the fact which filled him with joy. He went to his sheik to tell him about it, but the sheik told him that given the fact that the land had been taken from its owner by force it was not licit for him according to shari’ah. Of course, the man’s joy turned into sorrow and misery. However, he decided to go to the (previous) owner, and he said to him: “This land is yours, not mine as it was taken from you by force and was then given to me. Will you sell it to me?” To which the owner replied: “By Allah, they took four hundred acres of my land and no one bothered to ask me if the land they had received was halal or haram, so I am giving it to you as a gift.” The peasant, after having consulted his sheik, intended to take possession of the land in a halal way out of fear (of Allah), so Allah, on account of his obedience to Him, inspired this rich man to give him that piece of land as a gift so that he could cultivate it in comfort. The Prophet, may Allah bless him and grant him peace, said:

No servant shall leave anything for the sake of Allah but will be compensated by Allah with what is better for him either in his worldly life or in the Hereafter.

[Al Jame’e Al Sagheer, from Ibn Umar]

By Allah, it is impossible that you should abandon haram money out of fear of Allah and not be rewarded for that, because it is Allah’s Way with His servants that He enriches them when they fear Him.

Praise be to Allah, the Lord of the WorldsEdit

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