Mozaik Islam

In response, we state that Muslims benefited from the Islamic economic system for the past fourteen centuries, long before banks ever existed. During this long period of time, the projects and industries that existed in the Muslim World did not rely on prohibited types of dealings. Further, we state the fact that in modern times, people do not need to deal in Riba to sustain their livelihood.

We should note here that all types of mistakes and injustices result from indulging in the prohibited types of dealings. This is especially true when the society is not fulfilling its obligations towards its members, such as being sincere, trustworthy and truthful with other people, while shunning all types of illegal dealings that entail Riba, Gharar [hidden inability to deliver promised goods and services], deceit and cheating.

By: Shaikh: Abdul ‘Aziz ibn Abdullah ibn Baz

We should add by stating that the writer gains no benefit from allowing the current types of Riba transactions by comparing them to as-Salam transactions. As-Salam type of transactions was allowed because Allah allowed it, a fact that demonstrates the greatness of the Islamic legislation that aims to benefit the Muslim Ummah at large. Further, Allah restricted the Salam type of transactions in a way that made it different from the disallowed types of business transactions.

As-Salam entails the promise of delivering a certain good with known characteristics on a certain future date, but the profit is paid on the spot. Both the seller and the buyer share in the benefit of As-Salam: the seller benefits from the price to spend on his current needs, and the buyer benefits from the Salam when he receives it since he bought it for a lesser price. Hence, both parties to the Salam transaction gain a benefit, none of them is harmed in any way, as there is no Riba (usury, addition, or interest) in this case, and finally, no goods with an unknown quality are being sold. As for the Riba transactions, they involve a certain addition to the principal with the payment differed, or bartering goods for a larger amount of the same type of good. Allah, the Most Wise, Who legislates what brings all types of benefits to Muslims, made Riba transactions a major sin.

[Allah, the Exalted, the Most Honored, said,

 الَّذِينَ يَأْكُلُونَ الرِّبَا لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ذَلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا فَمَنْ جَاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهَى فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ وَمَنْ عَادَ فَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ 

{Those who eat Ribâ will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitân (Satan) leading him to insanity. That is because they say: “Trading is only like Ribâ,” whereas Allâh has permitted trading and forbidden Ribâ. So whosoever receives an admonition from his Lord and stops eating Ribâ, shall not be punished for the past; his case is for Allâh (to judge); but whoever returns (to Ribâ), such are the dwellers of the Fire – they will abide therein}[2:275]. Al-Bukhari reported, without a chain of narration, that `Abdullah ibn `Abbas, may Allah be pleased with him, said that the last Ayah to be revealed to Allah’s Messenger, salla allahu `alaihi wa-sallam, was this Ayah,

 يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِنْ كُنْتُمْ مُؤْمِنِينَ فَإِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ وَإِنْ تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لاَ تَظْلِمُونَ وَلاَ تُظْلَمُونَ وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ وَأَنْ تَصَدَّقُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ 

{O, you who believe! Be afraid of Allâh and give up what remains (due to you) from Ribâ (from now onward) if you are (really) believers. And if you do not do it, then take a notice of war from Allâh 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)}[2:278-279]. Further, al-Bukhari and Muslim reported that Abu Hurairah, may Allah be pleased with him, said,

“اجْتَنِبُوا السَّبْعَ الْمُوبِقَاتِ” قَالُوا: يَا رَسُولَ اللَّهِ وَمَا هُنَّ قَالَ: “الشِّرْكُ بِاللَّهِ وَالسِّحْرُ وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ وَأَكْلُ الرِّبَا وَأَكْلُ مَالِ الْيَتِيمِ وَالتَّوَلِّي يَوْمَ الزَّحْفِ وَقَذْفُ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ الْغَافِلاَتِ”.

“Allah’s Messenger salla allahu `alaihi wa-sallam said, ‘Avoid the seven great destructive sins.’ The people inquired, ‘O, Allah’s Apostle! What are they?’ He said, ‘To join others in worship along with Allah, to practice sorcery, to kill the life which Allah has forbidden except for a just cause (according to Islamic Law), to eat up Riba (usury), to eat up an orphan’s wealth, to give back to the enemy and fleeing from the battlefield at the time of fighting, and to accuse, chaste women, who never even think of anything touching chastity and are good believers.'” Also, ibn Majah narrated that Abu Hurairah,may Allah be pleased with him, reported that Allah’s Apostle, peace be upon him, said,

“الرِّبَا سَبْعُونَ حُوبًا أَيْسَرُهَا أَنْ يَنْكِحَ الرَّجُلُ أُمَّهُ”.

“Riba is seventy types, the least of which equals one having sexual intercourse wit his own mother!“]

Consequently, the needy will be saved from incurring huge interests, while encouraging the wealthy not to rely on Riba. Also, Riba leads to abandoning establishing various beneficial projects and industries.

[High interest rates tighten the money supply and slows the economy, while lower interest rates loosen money supply and reinvigorates the economy. This is why the United States Federal Reserve lowered interest rates several times during the year 2001, so that the slowing economy recovers momentum through increased availability of money supplies, which translate into more hiring and spending on economic expansion, new plants and higher customer demand. Even Mr. Riba himself knows this fact, which amazingly escapes the attention of many Muslims who are fascinated by the calls to incorporate interest into Muslim Economies.]

Afterwards, the writer uttered a baseless, false claim that, “People need banks and various banking transactions, as their livelihood depends on them…”

By: Shaikh: Abdul ‘Aziz ibn Abdullah ibn Baz

In response to this sweeping claim, we should first state the fact that the current banking transactions are not different from the prohibited Riba transactions. Further, Allah sent Muhammad as the Final Messenger from Him, and required all mankind, starting with the Prophet’s contemporaries up until the Day of Judgment, to implement His Commandments that He revealed to His Messenger, salla allahu `alaihi wa-sallam. Therefore, all new types of dealings should carry the same rulings as old types of dealings, as long as both types are essentially the same. We must also state that having different names does not change the true reality of these dealings. What matters, is the true substance and the true essence of these types of dealings.

Further, it is a well-known fact that the aims and goals of those who indulged in Riba in the past are similar to the aims of those who indulge in Riba in the present time, even though they changed the names of the transactions they use. Hence, differentiating between the old types of business transactions and the new ones, because of the different names and styles, while disregarding the aims and goals behind such transactions, is indeed a misguided method. For example, the Prophet, peace be upon him, considered the request of those who said, during the battle of `Hunain, “Make for us a Dhat-Anwat1 as they (disbelievers) have Dhat-Anwat,” similar to what the Children of Israel said to Prophet Moses, peace be upon him,

 اجْعَلْ لَنَا إِلَهًا كَمَا لَهُمْ آلِهَةٌ 

{“Make for us an ilahan (a god) as they have aliha (gods)”}[7:138]. The Prophet, salla allahu `alaihi wa-sallam, did not consider the difference in the words whereas the true essence was still the same. For instance, Allah, the Exalted, punished the Jews when they set up their nets on Fridays so that the nets catch fish on Saturdays, during which they were prohibited to fish. Allah did not excuse the Jews for this deviant behavior, even though the Jews collected the fish on Sundays. The aims were the same, even though the means and methods to reach these aims varied. There are many other similar examples in the Quran and Sunnah.

By: Shaikh: Abdul ‘Aziz ibn Abdullah ibn Baz

Ibrahim then said that Shaikh Rasheed Ridha allowed savings accounts that gain interest. The opinion that he mentioned is an error in judgment that is based on discredited personal conclusions that clearly contradict the relevant Texts [of the Quran and Sunnah]. The scholars stated that Muslims are not allowed to rely on Ijtihad (personal judgment) where a Text exists. Rather, Ijtihad is only employed where there are no Texts, in which case, only qualified persons are allowed to perform Ijtihad. When a scholar tries his best in his Ijtihad and issues a correct opinion, he will gain two rewards [one for Ijtihad and one for correctness]. On the other hand, when a scholar performs his best Ijtihad but issues the wrong opinion, he will only gain one reward for his Ijtihad [yet, the erroneous opinion -as in this case- is still invalid]. The Prophet (صَلَّى اللهُ عَلَيْهِ وسَلَّمَ) said,

“إِذَا حَكَمَ الْحَاكِمُ فَاجْتَهَدَ فَأَصَابَ فَلَهُ أَجْرَانِ وَإِذَا حَكَمَ فَأَخْطَأَ فَلَهُ أَجْرٌ وَاحِدٌ”.

“When the ruler (or the judge, or the scholar) performs Ijtihad and reaches the correct conclusion, he will gain two rewards. When he performs Ijtihad but reaches the wrong conclusion, he will gain one reward.” [Al-Bukhari and Muslim collected this Hadith from `Amr ibn Al-`Aas]. Also, Imam Muslim reported a Hadith collected from Abu Hurairah, may Allah be pleased with him, reporting similar words.

Consequently, Muslims are not allowed to perform Ijtihad concerning matters of the religion where there is a clear ruling that Allah has revealed in the Quran or in the Sunnah of His Prophet, salla allahu `alaihi wa-sallam. Furthermore, and according to the consensus of the scholars, all Muslims are required to adhere by the Texts of the Quran and Sunnah and to implement their rulings. Allah alone is sought for each and every matter, and there is neither power nor strength except from Him.

Fourth, Ibrahim said towards the end of his research, “In summary, and after comparing the Riba that the Quran prohibited to banking transactions, it is clear that banking transactions are quite different from the Riba transactions that the Quran warned against. This is because in the present time, there are new types of transactions and as such, are not entailed in the prohibited Riba mentioned in the clear Texts in the Quran.

Hence, we must assess these new types of transactions regarding the benefits they bring for the slaves and their satisfying their legal needs, thus imitating the practice of the Messenger of Allah, salla allahu `alaihi wa-sallam, when he allowed the selling of the Salam. He did this, even though the Salam entails selling a good that the seller does not yet have. Therefore, the scholars stated that selling as-Salam was allowed, because people needed it. Likewise, the scholars relied on the example of allowing as-Salam transactions and other relevant examples to allow many beneficial practices without which people’s needs will not be fulfilled or satisfied.”

By: Shaikh: Abdul ‘Aziz ibn Abdullah ibn Baz

Dr. Ibrahim also mentioned some general statements by ibn Qudamah, ibn Taimiyyah and ibn Al-Qayyim about allowing the practices that benefit Muslims in general, which also do not cause any harm for Muslims.

However, we must stress that these mentioned scholars restricted this ruling, by only allowing the beneficial practices that do not contradict any Text in the Quran or Sunnah. Consequently, we must state that the arguments that Ibrahim mentioned in this part of his research are not relevant to the topic under discussion. The, ‘beneficial practices’, that these Imams allowed are matters of Ijtihad (personal opinion) that do not contradict a clear Text in the Quran or the Sunnah.

It is a fact that clear Texts in the Quran and the Sunnah state that both Riba Al-Fadhl and Riba An-Nasee-ah are not permissible for Muslims. We should also add that the scholars stated that prohibiting Riba Al-Fadhl also involves prohibiting the methods and means that lead to it.

We should remind the reader that when some of the companions bartered two Sa` of inferior dates for one Sa` (around 3 kilograms) of good dates (i.e., Riba al-Fadhl), the Prophet, salla allahu `alaihi wa-sallam, said,

“عَيْنُ الرِّبَا عَيْنُ الرِّبَا لاَ تَفْعَلْ”.

“This is Riba itself! This is Riba itself! Do not do this.” [Al-Bukhari & Muslim].

Furthermore, the Two Sahihs [al-Bukhari and Muslim] narrated that, Abu Sa`eed Al-Khudri said that, the Prophet, salla allahu `alaihi wa-sallam, said,

“لاَ تَبِيعُوا الذَّهَبَ بِالذَّهَبِ إِلاَّ مِثْلاً بِمِثْلٍ وَلاَ تُشِفُّوا بَعْضَهَا عَلَى بَعْضٍ وَلاَ تَبِيعُوا الْوَرِقَ بِالْوَرِقِ إِلاَّ مِثْلاً بِمِثْلٍ وَلاَ تُشِفُّوا بَعْضَهَا عَلَى بَعْضٍ وَلاَ تَبِيعُوا مِنْهَا غَائِبًا بِنَاجِزٍ”.

“Do not sell gold for gold unless equivalent in weight, and do not sell less amount for greater amount or vice versa; and do not sell silver for silver unless equivalent in weight, and do not sell less amount for greater amount or vice versa; and do not sell gold or silver that is not present at the moment of exchange for gold or silver that is present.” Also, Sahih Muslim narrated that ‘Ubadah ibn As-Samit said that the Prophet, peace be upon him, said,

“الذَّهَبُ بِالذَّهَبِ وَالْفِضَّةُ بِالْفِضَّةِ وَالْبُرُّ بِالْبُرِّ وَالشَّعِيرُ بِالشَّعِيرِ وَالتَّمْرُ بِالتَّمْرِ وَالْمِلْحُ بِالْمِلْحِ مِثْلاً بِمِثْلٍ سَوَاءً بِسَوَاءٍ يَدًا بِيَدٍ فَإِذَا اخْتَلَفَتْ هَذِهِ الأَصْنَافُ فَبِيعُوا كَيْفَ شِئْتُمْ إِذَا كَانَ يَدًا بِيَدٍ”.

“Gold for gold, silver for silver, wheat grain for wheat grain, barley for barley, dates for dates, salt for salt: equal in weight, equal in amount and from hand to hand (the payment is not delayed). When these types are not the same kind, then sell as you like as long as it was from hand to hand.” There are many other authentic Hadiths on this subject in the Two Sahihs [as Sahih Al-Bukhari and Sahih Muslims are called], as well as, other books of Hadith.

As for the Hadith that states, “Riba involves the Nasee-ah”, the scholars stated that it only indicates the fact that most Riba transactions are of a Nasee-ah type, not all of them. The previous two Hadiths, as well as, several other authentic Hadiths clearly demonstrate that there are several other types of Riba. In fact, Riba transactions usually combine both Riba al-Fadhl and Riba An-Nasee-ah! Consequently, those who indulge in Riba with the banks, and the owners of these banks, combine two types of Riba, Riba an-Nasee-ah1 and the interest itself that is collected2, thus, carrying the burden of both illegal transactions.
Riba is a Prohibited Type of Transaction, Even When it Provides a Mutual Benefit

We should state here that Riba is not prohibited only because usury transactions require the needy to pay the incurred interest. Riba is `Haram (prohibited) because of the injustice it exerts on the needy who have to pay the accumulating interest, and also because it is a prohibited type of transactions. Certainly, forcing the needy to pay the Riba on their debts is a great injustice, especially since [Islamically] the lender is required to be patient with the needy borrower, not illegally increase the principal of his debt.

In addition, Riba is still disallowed even when it brings a mutual benefit for both the lender and the indebted person. Islam does not take this mutual benefit from Riba into consideration. Rather, Riba is `Haram any way you look at it. The Prophet, salla allahu `alaihi wa-sallam, clearly stated this fact in many of his Hadiths, such as the above stated Hadiths. If Islam considered mutual agreement and benefit from Riba by the lender and the borrower a factor that allows Riba transaction, Allah would have informed us of this fact in His Glorious Book, or by the words of His Messenger, peace be upon him. Allah said,

 وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَاناً لِكُلِّ شَيْءٍ وَهُدىً وَرَحْمَةً وَبُشْرَى لِلْمُسْلِمِينَ 

what translated means, {And We have sent down to you the Book (the Quran) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims)}[16:89].

Imam Muslim narrated in his, Sahih, that Abdullah ibn `Amr ibn Al-`Aas stated, that the Prophet salla allahu `alaihi wa-sallam said,

“إِنَّهُ لَمْ يَكُنْ نَبِيٌّ قَبْلِي إِلاَّ كَانَ حَقًّا عَلَيْهِ أَنْ يَدُلَّ أُمَّتَهُ عَلَى خَيْرِ مَا يَعْلَمُهُ لَهُمْ وَيُنْذِرَهُمْ شَرَّ مَا يَعْلَمُهُ لَهُمْ”.

what translated means, “Every Prophet whom Allah sent before me was required to guide his people to what is the best of what he knows for them, and to warn them against the worst of what he knows for them.” It is a fact that our Prophet salla allahu `alaihi wa-sallam is the best of Allah’s prophets and messengers and that he perfectly delivered Allah’s Message.

Consequently, if Islam had considered the mutual benefit from Riba a factor for allowing it, then the Prophet (صَلَّى اللهُ عَلَيْهِ وسَلَّمَ) would have informed the Muslim Ummah (Nation) of this fact. On the contrary, the fact is that the Prophet (صَلَّى اللهُ عَلَيْهِ وسَلَّمَ) clearly stated in his Hadiths that all types of Riba are `Haram (impermissible), and just as Allah stated in many Ayat, the Sunnah explains the Quran.

Allah said,

 وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّــرُونَ 

{And We have also sent down unto you (O Muhammad) the reminder and the advice (the Quran), that you may explain clearly to men what is sent down to them, and that they may give thought}[16:44],

 وَمَا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ إِلاَّ لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ وَهُدىً وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ 

{And We have not sent down the Book (the Quran) to you (O Muhammad), except that you may explain clearly unto them those things in which they differ, and a guidance and a mercy for a folk who believes}[16:64]. There are many other Ayat in the Quran on this topic.

By: Shaikh: Abdul ‘Aziz ibn Abdullah ibn Baz

The answer to this portion of Dr. Ibrahim’s research, is that the Faqihs, i.e., the scholars who have knowledge in the religion, have considered usury `Haram (impermissible) because [various versus of the Quran and] authentic Hadiths of the Prophet, salla allahu `alaihi wa-sallam, rendered it `Haram. Surely, there are several authentic Hadiths that clearly state that any loan that incurs interest, even if the interest was minute, is `Haram (impermissible). Yet, this writer, Ibrahim, may Allah guide him back to the True Path, chose to ignore all these Hadiths and only discusses the Texts in the Quran on this subject, which are general in meaning.

He tried to restrict the impermissible Riba to only one type that involves lending money to a needy person with interest. As for the other types of Riba, he tried to classify them under the `Halal (allowed) transactions, claiming that people need these types of dealings in the present time! He also claims that in present times, both financial institutions and mankind need Riba transactions to fulfill their needs and to succeed in their businesses. [as if Riba constitutes the entire economic activity in complex Western economies]

By: Shaikh: Abdul ‘Aziz ibn Abdullah ibn Baz

As for the second and third parts of Ibrahim’s statement, “There can be no economic preeminence without financial institutions, and no financial institutions without Interest (Riba)“, they are utterly false. There are many Texts in the Quran, some of which we have already mentioned, that contradict Ibrahim’s false statement. Further, the established Islamic economic practices since the time of the Prophet, salla allahu `alaihi wa-sallam, until the present time when banks are widely established, affirm the falsehood of this statement. Muslim economy has always been strong during most of the past fourteen centuries, without relying on banks and certainly without relying on Riba. During this long period of time, the Muslims increased their wealth and had their business transactions duly organized [and fulfilled] for them. In addition, and throughout this time period, many Muslims were able to amass great wealth using the permissible Islamic financial dealings.

Allah gave victory to early Muslim generations over their enemies, until Muslims and the Islamic State became masters of the world, for many centuries. During these glorious centuries, Muslims used to refer to what Allah has revealed for judgment in their rule over Allah’s slaves. They did not have any need for banks or usury. Rather, if one says that usury and banks were and still are the true causes behind many problems and divisions amongst Muslims and behind the weakness in Muslim economies, the hatred that spread between them and the shattering of the Islamic unity, one will surely be saying the truth. This is because usury causes hatred and enmity between people, eradicates Allah’s blessings and warrants His punishment, just as Allah said, [2:276],

 يَمْحَقُ اللَّهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ وَاللَّهُ لاَ يُحِــبُّ كُلَّ كَفَّارٍ أَثِيمٍ 

what translated means, {Allah will destroy Riba (usury) and will give increase for Sadaqat (deeds of charity, alms, etc.)}[2:276].
Furthermore, we must state here that because of Riba, debts keep on accumulating and multiplying, leading the indebted individuals and nations to suffer from rising unemployment and recessions1. In such conditions, those who have capital prefer to lend their money in return for high interest returns, instead of investing in beneficial projects, such as building factories, construction projects, and so forth.

On the other hand, the various business transactions that Allah has allowed will surely benefit the Muslim Ummah, and mankind on the whole, and will ensure an increase both in wealth and piety for them. Also, what Allah legislates and allows will certainly provide work for the unemployed and help for the poor, so that they acquire an honorable means of livelihood. Hence, the entire community will benefit from the absence of Riba and from begging others for help and indulging in the impermissible means of amassing wealth.

Allah allowed Muslims to establish companies, factories and various productive institutions that benefit the people by producing weapons, clothes, furniture, and so forth. Also, Allah allowed Muslims to participate in agricultural production, which in turn benefits all Muslims, especially the needy among them.

As compared to all these beneficial methods of economic activity that Allah permitted for Muslims, Riba harms and works against healthy economies and public interest, often causing severe economic disasters, as all those who have a sound mind would concur. Muslims must never forget that relying on usury as a legitimate business transaction eradicates Allah’s blessings, results in being dictated to by the enemies (Kafir debtor nations) and brings Allah’s wrath. We ask Allah to save Muslims from such an evil fate and to bestow on them good sense, correct guidance and firmness on the Path of the Truth.

By: Shaikh: Abdul ‘Aziz ibn Abdullah ibn Baz

Second, Ibrahim claimed that, “A financial institution to any economy is just like the heart to the human body.“

Again, this is not a true statement. A financial institution can always function without the need for usury, just as was the case with Muslim economy in past centuries, especially during the early time of Islam. During that golden era, Muslim economy was the purest, the largest and the strongest, without ever needing to rely on Riba. Allah gave victory to His religion and raised the flag of Islam high through these early believers, bestowing on them vast provisions; truly, the riches of the earth were uncovered for them. Allah helped the Ummah with these resources, allowing them to fight their enemies and saving them from using what He prohibited for them.

Those who study Islamic history from the time of the Prophet, salla allahu `alaihi wa-sallam, until the time when various financial institutions were established in the modern era, will realize that what we have stated here is the certain truth. On the other hand, Muslims will suffer economically, and Allah’s blessings will decrease, as a result of deviating from Allah’s Law and abandoning what He ordered and the business transactions He has allowed. In the later case, Muslims will acquire Allah’s Wrath and suffer many trials and calamities, because of their defying what Allah has ordained on them1.

Allah said,

 وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ 

what translated means, {And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much}[42:30],

 وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُوا وَاتَّقَوا لَفَتَحْنَا عَلَيْهِمْ بَرَكَاتٍ مِنَ السَّمَاءِ وَالأَرْضِ وَلَكِنْ كَذَّبُوا فَأَخْذنَاهُمْ بِمَا كَانُوا يَكْسِبُونَ 

{And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (polytheism and crimes, etc.)}[7:96],

 وَلَوْ أَنَّ أَهْلَ الْكِتَابِ آمَنُوا وَاتَّقَوا لَكَفَّرْنَا عَنْهُمْ سَيِّئَاتِهِمْ وَلأَدْخَلْنَاهُمْ جَنَّاتِ النَّعِيمِ  وَلَوْ أَنَّهُمْ أَقَامُوا التَّوْرَاةَ وَالإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ لأَكَلُوا مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ 

{And if only the people of the Scripture (Jews and Christians) had believed (in Muhammad) and warded off evil (sin, ascribing partners to Allah) and had become AlMuttaqun (the pious) We would indeed have blotted out their sins and admitted them to Gardens of pleasure (in Paradise). And if only they had acted according to the Taurat (Torah), the Injeel (Gospel), and what has (now) been sent down to them from their Lord (the Quran), they would surely have gotten provision from above them and from underneath their feet}[5:65-66],

 وَمَنْ يَتَّقِ اللهَ يَجْعَلْ لَهُ مَخْرَجاً  وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ 

{And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him}[65:2-3], and,

 وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا 

{And whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him}[65:4].
They call Riba, “Fa-idah (Interest)”

Third, Ibrahim also claimed that, “The questions that we have not found answers to until now pertain to how the Faqihs (scholars of Islamic Jurisprudence) assess the economic significance of al-Fa-idah and why they do not allow loans that incur interest?”

By: Shaikh: Abdul ‘Aziz ibn Abdullah ibn Baz

بعض المفاهيم الخاطئة عن المراه في الاسلام

Islam gave women rights and privileges at a time when only barbaric manners and values dominated.

Yet, some people argue that Islam has alienated women in some domains. In fact, this belief is a misconception. People who say so, may have read about it in a magazine or seen it on TV. A quick examination of the issues judged as unjust to women will certainly correct the misunderstanding.

Man as the head of the household:

Some people believe that a woman in Islam is regarded as inferior to man since the Quran says (what means):”Men have one degree above women.” [Quran 2: 228]

In the Quran it also says (what means): “Men are the protectors and maintainers of women, because Allaah has given the one more than the other and because men support them from their means.” [Quran 4:34]

This verse implies that it is a man’s duty to support his wife, and not the reverse, but this, in no way, makes him superior to her.

In fact, the rights and responsibilities of a woman are equal to those of a man but they are not necessarily identical. Since men and women are not created identical, they have different physical and emotional qualities, jobs and privileges. This does not mean that women are inferior.

On the contrary, women are considered crucial members of society in Islam since they are assigned the job of bringing up future generations. People today tend to look down at housewives but, in fact, raising children is one of the most important and difficult tasks. The way a mother brings up her child determines the way he will behave in the future. This duty, which requires patience, love, understanding and wisdom was significantly assigned to women in Islam because her nature suits this job.

Allaah The Exalted, in His Wisdom, has assigned a role for each member of the family so that there would be no arguments concerning who should do what. If a sailboat has two leaders, each will want to follow a path, leading ultimately to chaos and even a crash. In the same manner, how many times have your parents fought over some decision because each had their own point of view and wanted to apply it? This is precisely why it is preferable to have one leader for each household. However, this does not give the leader the right to be a dictator, or to neglect the role of his companion. This does not make him superior to other members of his family. It just gives him a larger duty.

Inheritance:

Some people claim that Islam is unjust towards women because it entitles them to inherit half of what men get. In fact, those people only know one side of the truth.

First, the principle of women inheriting half the money is only applicable in 45 percent of the cases. In the other 55 percent, women inherit the same amount or sometimes even more. For example, a mother and a father each inherit the sixth of their son’s property when they are not the only inheritors.

In addition, the laws of inheritance in Islam are proportional to the duties of spending. Indeed, a man in Islam has the responsibility of supporting his family, his brother’s children (when his brother dies), his parents (when they retire and do not have an income), his children from his previous marriage (if he has them) and his household, including his wife and children. A woman, on the other hand, does not bear this responsibility. She has the freedom to use the money she collects from her dowry or work as she pleases.

You might object here, saying that women today are working and helping their husbands pay the expenses, which entitles them to share equality with men. In fact, you should know that women’s economic assistance to their husbands, which has become the norm today, is only an answer to the females’ wishes. Islam does not oblige women to spend on their households. It is a free choice many women have themselves taken today to feel more liberated, so it does not entitle them to a bigger portion of the inheritance.

Polygyny:

Polygyny is one of the most questioned principles that Islam grants men and women. Indeed, many people wrongfully accuse Islam of injustice because it allows a man to have up to four wives. Nevertheless, like every instruction in the Quran, polygyny has a reason. You see, Islam is a practical religion that acknowledges the needs and temptations of human beings and provides laws that deal with them, thus preserving harmony and morality.

• Polygyny might be the solution for a couple if the wife is barren, the husband wants children of his own and the option of separation does not appeal to both parties.
• If a woman is chronically ill and is unable to perform her marital duties. Polygyny may also be the solution when the couple does not want divorce.
• Polygyny is the religion’s answer to cases where some men have excessive sexual needs that cannot be fulfilled by one wife. This in no way means that men should abuse this right and use it whenever they fancy a woman. It is rather a chance Islam has provided to prevent men from committing adultery. Many people who condemn polygyny cheat on their wives, calling this phenomenon a ‘swift affair.’ Islam, at least, has offered the second woman the option of being called ‘a wife’ rather than ‘a mistress’, especially in some countries where women remarkably outnumber men.
• Polygyny may settle the problem of an increased number of unmarried women, especially during wars.

However, polygyny has some limits and conditions to be met. Indeed, the Quran instructs the man to be fair with his wives on all levels, including treatment, money, house, etc. The only level where the man may have an uneven stance is the level of the feelings that he cannot control:

The Quran says (what means): “You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them [by giving her more of your time and provision] so as to leave the other hanging [i.e. neither divorced nor married]. And if you do justice, and do all that is right and fear Allaah by keeping away from all that is wrong, then Allaah is Ever-Forgiving and All-Merciful.” [Quran 4:129]

Finally, it is worth knowing that Islam gives a woman the right to refuse polygyny for her husband by setting it as a condition during the marriage procedures. If this condition is set, then the woman is granted divorce if her husband marries another while he is still married to her.

You might ask, why could not there be polyandry (a woman having more than one husband)? The answer is simple. Islam did not allow it because Allaah is All-Aware that it will create a problem of kinship. This means that the child may not know who is actually his father (it could be anyone of the four husbands). In addition to the psychological damage it may cause, this problem also complicates the issue of inheritance. Even birds and animals do not allow polyandry.

In fact, to understand this Quranic verse, you should see another one, related to the issue in question. It reveals the wisdom behind this concept.

Among the many topics of interest to non-Muslims, the status of Muslim women and the theme of their rights – or rather, the perceived lack of them – seems to be foremost. The media’s portrayal of Muslim women, usually outlining their “oppression and mystery” seems to contribute to this negative perception.

The main reason for this is that people often fail to distinguish between culture and religion, two things that are completely different. In fact, Islam condemns oppression of any kind whether it is towards a woman or humankind in general.

The Quran is the sacred book by which Muslims live. This book was revealed 1400 years ago to a man named Muhammad -peace be upon him-, who would later become the Prophet -peace be upon him-. Fourteen centuries have passed and this book has not been changed since, not one letter has been altered.

In chapter 33, entitled Soorah Al-Ahzaab (The Clans), verse 59 Allaah The Exalted Almighty Says (what means): “O Prophet, tell your wives and your daughters and the woman of the believers to bring down over themselves (part) of their outer garments. That is more suitable that they will be known (as free respectable women) and not be abused. And ever is Allaah Forgiving and Merciful.” [Quran 33:59] This verse shows that Islam makes wearing a Hijaab necessary. Hijaab is the word used for covering, not only the headscarves (as some people may think) but also wearing loose clothes that are not too bright.

Sometimes, people see covered Muslim women and they think of this as oppression. This is wrong. A Muslim woman is not oppressed, in fact, she is liberated. This is because she is no longer valued for something material, such as her good looks or the shape of her body. She compels others to judge her for her intelligence, kindness, honesty and personality. Therefore, people judge her for who she actually is.

When Muslim women cover their hair and wear loose clothes, they are obeying the orders of their Lord to be modest, not cultural or social mores. In fact, Christian nuns cover their hair out of modesty, yet no one considers them “oppressed”. By following the command of Allaah, Muslim women are doing the exact same thing.

The lives of the people who responded to the Quran have changed drastically. It had a tremendous impact on so many people, especially women, since this was the first time that the souls of man and women were declared equal – with the same obligations as well as the same rewards.

For the first time in history, women were granted economic independence in Islam. The money they bring in to marriage is theirs as well as the money they earn. In Islam, women are allowed to choose their own husbands and in extreme cases, ask for divorce. A woman has the right to be educated, contrary to what the contemporary world might think. The responsibility is that of the person who is raising her.

Islam is a religion that holds women in high regard. Long ago, when baby boys were born, they brought great joy to the family. The birth of a girl was greeted with considerably less joy and enthusiasm. Sometimes, girls were hated so much that they were buried alive. Islam has always been against this irrational discrimination against girls and female infanticide.

The Prophet Muhammad, sallallaahu ‘alayhi wasallam, said: “Seeking knowledge is mandatory for every Muslim (male and female).” Men and women both have the capacity for learning and understanding. Since it is also their obligation to promote good behavior and condemn bad behavior in all spheres of life, Muslim women must acquire the appropriate education to perform this duty in accordance with their own natural talents and interests.

While maintenance of their homes, providing support to the husband and bearing, raising and teaching children are among the first and very highly regarded roles for a woman, if she has the skills to work outside the home for the good of the community, she may do so. However, this is allowed only as long as her family obligations are met and as long as she complies with the Islamic code of dress and conduct, with no intermingling with men in the workplace.

Islam recognizes and fosters the natural differences between men and women despite their equality. Some types of work are more suitable for men and other types for women. This differentiation in no way diminishes the effort or benefit of one gender over the other. God will reward both genders equally for the value of their work, though it may not necessarily be within the same sphere of activity.

The two great roles a woman plays in life are that of a wife and a mother.

The Prophet -peace be upon him-, once said to a group of Companions:

Concerning motherhood, the Prophet Muhammad, sallallaahu ‘alayhi wasallam, said: “Heaven lies under the feet of mothers.” This implies that the success of a society can be traced to the mothers who raised it. The first and greatest influence on a person comes from the sense of security, affection and training received from the mother. Therefore, a woman having children must be educated and conscientious in order to be a skillful parent.

A man came to the Prophet, sallallaahu ‘alayhi wasallam, and asked: “Who among my kinfolk is worthy of my good companionship?” The Prophet -peace be upon him-, replied: “Your mother” three times before saying: “Your father.” This indicates the impact that a mother has in a person’s life. So women are highly honored in this great religion.

Islam is a religion that treats women fairly. The Muslim woman was given a role, duties and rights 1400 years ago that most women do not enjoy even today in the West. These rights are from God and are designed to maintain a balance in society; what may seem “unjust” or “missing” in one place is compensated for or explained in another place.

From: Al-Jumu’ah Vol. 14

“The best among you are those who are the best to their wives.” This shows that Islam highly encourages treating the wives well. They should be shown love, respect and care. To foster the love and security that comes with marriage, Muslim wives have various rights. The first of the wife’s rights is to receive dowry, a gift from the husband, which is part of the marriage contract and required for the legality of the marriage.

The second right of a wife is maintenance. Despite any wealth she may have, her husband is obligated to provide her with food, shelter and clothing. He is not forced, however, to spend beyond his capability and his wife is not entitled to make unreasonable demands.