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Question:

I work in a bank in a particular country, in a department that does not deal with riba-based transactions, but the central bank does deal with interest and it is a government foundation. What is the ruling on working in this bank? I hope you can advise me Answer:

Praise be to Allaah. Your working in this bank is haraam, even if you are in a department which does not deal with riba-based transactions. It is sufficient to note that the “central bank” is the head bank and working in the other departments complements the work of the sections that do deal with riba; the bank is formed from all the departments and all the institutions connected to it are engaged in riba. The scholars have stated that it is not permissible to work even as a guard or driver for such institutions, so how about working as a teller or clerk? Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: It is not permissible to work in a riba-based institution even if a person is working as a driver or guard, because that means that he is working for the riba-based institution, which implies that he approves of it. For whoever disapproves of a thing would not work to support it, so if he is working for it that implies that he approves of it, and the one who approves of something that is haraam is also guilty of sin. But if he is directly involved in recording transactions, writing, sending and depositing etc, then he is undoubtedly dealing directly with something haraam. It was proven in the hadeeth of Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) cursed the one who consumes riba, the one who pays it, the two who witness it and the one who writes it down. He said: “They are all the same.” Fataawa Islamiyyah. 2/401 The Standing Committee was asked about a man who worked as a night guard for one of the banks, and he had nothing to do with the bank’s transactions – should he continue with this job or leave? They replied: It is not permissible for a Muslim to work as a guard for banks that deal with riba, because this is a kind of cooperating in sin and transgression, and Allaah has forbidden that as He says (interpretation of the meaning):

“but do not help one another in sin and transgression” [al-Maa'idah 5:2] Most of the banks deal with riba, so you have to look for a halaal means of earning a living, not this way. And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad and his family and companions. Fataawa Islamiyyah, 2/401, 402 And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

Ar-Riba (Interest) Ar-Riba consists of several types of transactions which have been forbidden by Allah Most High. Dealing in riba is one of the greatest sins a Muslim can commit - THE greatest sin according to Imam Malik. All forms of riba fall into two basic categories: 1. Riba An-Nasee'a. This is the most pervasive and well-known. It includes several kinds of transactions. o The "classic" one which was described by the Companions of the Prophet (sas) was where someone owes another money for whatever reason (purchase, loan, etc.) which is due at a certain time. When the time comes, the creditor would say to the debtor: "a taqdhee am turbee?" (Will you pay up, or accept an increase?). It seems that there was no fixed rate set at the beginning of the transaction, rather it was set by "custom" and expectations and what the creditor felt he could demand from the creditor who was unable to pay. In this way, the original debt could easily expand to many times its original size. Allah said:

{Ya ayyuhaa alladhina aamanoo la ta'kuloo ar-riba adh'aafan mudhaa'afatan wa ittaqoo Allaha la'allakum tuflihoon.} {O you who believe do not consume interest doubling and multiplying and beware of Allah that perhaps you may succeed.} Aal-'Imraan: 130 o

Exchange of currency for currency or food for food with one side being delayed. The following hadith explains this and several other issues:

"Gold for gold either ore or pure, silver for silver either ore or pure, wheat for wheat measure for measure, barley for barley mearsure for measure, dates for dates measure for measure, salt for salt measure for measure whoever increases or seeks an increase has committed riba. There is nothing wrong with selling gold for silver and the silver is more as long as it is hand to hand as for deferred payment, no. And there is nothing wrong with selling wheat for barley and the barley is more as long as it is hand to hand, as for deferred payment, no." In another version, he (sas) said: " When the items are different in these categories, then sell however you wish as long as it is hand to hand." Abu Daud and both narrations are sahih. o Two sales in a sale. The Prophet (sas) forbid a transaction which was "two sales in a sale". This means that at the time of the sale, the two parties agree to different prices corresponding to different times of payment. For example: 90 days like cash but after that, the price goes up by 1% for every month of delay. This transaction is illegal and if a Muslim has engaged in such a transaction before knowing, they only have a right to the least of the prices. "Whoever transacted two sales in a sale has a right only to the lesser of the two or he commits riba." o A loan which benefits the lender. As we saw in the first point, money cannot be exchanged for money with a delay no matter what the values. There is no "business" transaction where money is given and returned later. A "loan" is NOT a business transaction, but is a form of "sadaqa" or charitable transaction and the money returned must be the same as the money given. "The Prophet (sas) forbid "kulla qardhin yajurru manfa'atan" any loan which returns a benefit (i.e., to the lender). •

Riba Al-Fadhl. It is forbidden in Islam to exchange currency for currency unless it is done real time - i.e., no currency "futures" market. It is also forbidden to exchange food items for the same kind of food unless is is both real time and in equal measure. It is forbidden to exchange food items for other food items unless it is real time. Obviously measures do not have to be the same. Exchange of items in different categories, e.g., food for money, money for goods, etc. can be done in any quantities per the rule of supply and demand and with or without delay of one of the two sides of the transaction. This category of riba is explained in the sahih hadith from Abi Daud above.

We should note that Islam forbid ihtikaar (monopoly) in foodstuffs and all necessities. In this case, the ruler has the right to interfere with the normal functioning of the "market" (supply and demand) in order to protect the peoples' necessities of life. A monopoly in other necessities say for example diamonds is of no consequence and the ruler is not allowed to interfere with the market.

No dealing in these interest transactions of any kind is allowed. The Prophet (sas) has invoked Allah's "la'na" upon five individuals for a single transaction: the payer of interest, the receiver of interest, the scribe (probably computer programmer in our day) who records it and the two witnesses. The word "la'na", usually translated as "curse" is much more than that. It means distance, i.e., that Allah will put you at great distance from Him on Qiyama. Similarly, Allah said about those who consume people's property with falsehood that He will neither look at them, speak to them nor cleanse them on that day. This is the most severe punishment from Allah and those subjected to it will wish they could be punished by Allah in His fire rather than to be ignored and put away from Him. Also, as Allah said in Sura Taha:

{And whoever turns away from my reminder will surely have a miserable life and we will resurrect him blind. He will say: Lord! Why have you resurrected me blind though I used to see? He said: Likewise my signs came to me and you neglected them and in the same way you, on this day, are neglected.} Riba may appear to be in increase and a benefit, but it will never bring any benefit and will only bring those who deal in it the wrath of Allah, a declaration of war from Him and His punishment in the hereafter. Allah said:

{And whatever interest transactions you have made that they may grow in other people's wealth will not grow with Allah. And whatever zakat you have given desiring only Allah's countenance, these surely are the ones whose returns are multiplied.} Ar-Rum:39

Riba is one of the seven mubiqaat (sources of ruination) which the Prophet (sas) told us about in the hadith: "Stay far away from the seven destroyers." They said: O Allah's Messenger, what are they? He said: "Associating partners with Allah, sorcery, killing the one protected by Allah except by right, consuming riba, consuming the wealth of orphans, fleeing from battle and slandering chaste and innocent believing women." Muslim & Bukhari and others. And never forget the "la'na" of Allah invoked by the Prophet (sas) on the five parties involved in any riba transaction. "The Prophet (sas) invoked la'na on the receiver of interest, the payer of interest, the scribe and the two witnesses. And he said: "They are the same." Muslim

Dealing with Riba is one of the Major Sins (Friday speech delivered by Imam Mohamed Baianonie at the Islamic Center of Raleigh NC on December 5, 1997)

Dealing with riba (usury or interest) has spread widely among many Muslims today, to the point that many Muslims do not see any problem with it, either because of lack of knowledge or absent-mindedness. Despite the fact that all Muslim scholars agree that dealing with riba (usury or interest) is a major sin because the prophet (S.A.W.) mentioned explicitly in a hadith reported by Imam Bukhari and Muslim, "Avoid the seven destructive sins", then he mentioned one of them as, "and dealing with riba (usury or interest)" What is riba? riba linguistically means in Arabic an increase. And in Islamic terminology means, an increase agreed upon over the loan with consideration for the time, whether this increase is small or large because Allah (S.W.T.) says in surat Al-Baqarah, (Verse 279), what can be translated as, "But if you repent (from dealing with riba), 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)." Many verses and many authentic Ahadith have declared that dealing with riba is very prohibited. Some of these verses and Ahadith will be mentioned in this khutbah. Dealing with riba is forbidden not only in the Islamic (sharia’h) laws, but also in the previous divine legislation. Allah (S.W.T.) says about the Jews in surat An-Nisa’, (Verses 160 & 161), what can be translated as, "For the wrong -doing of the Jews, We made unlawful to them certain good foods which had been lawful to them, and for their hindering many from Allah’s Way. And their taking of riba (usury/interest) though they were forbidden from taking it and their devouring of men’s substance wrongfully." From the transgression, the oppression, and the corruption of the Jews was hindering many from Allah’s Way and dealing with riba (usury/interest) while it is forbidden. Imam Ibn Katheer says Allah forbade them, the Jews, from dealing with riba, but they dealt with it and took it and tried to deceive Allah with many forms of interest. The holy Qur'an has talked about riba in many places in chronological order: In the period of Makkah, Allah (S.W.T.) says in surat Ar-Roum, (Verse 39), what can be translated as, "And that which you give in riba (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people’s property, has no increase with Allah." Then, in the period of Al-madinah, interest was explicitly prohibited in the saying of Allah (S.W.T.), in surat Ale-Emran, (Verse 30), what can be

translated as, "O you who believe! Do not take riba doubled and multiplied, but fear Allah that you may be successful." Then, another revelation came down in the saying of Allah (S.W.T.) in surat Al-Baqarah, (Verse 275 & 276), what can be translated as, "Those who deal with riba 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," whereas Allah has permitted trading and forbidden riba. So whosoever receives an admonition from his Lord and stops dealing with riba shall not be punished for the past: his case if for Allah (to judge); but whoever returns to dealing with riba, such are the dweller of the Fire-they will abide therein. Allah destroys riba and will give increase for Sadaqat (deeds of charity, alms, etc.) and Allah does not like the disbelievers, sinners." Then, the last thing that was revealed about the prohibition of interest was the saying of Allah (S.W.T.) in surat Al-Baqarah, (Verses 278 & 279), what can be translated as, "O you who believe! Fear Allah and give up what remains (due to you) from riba (from now onward), if you are truly believers. 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, and you shall not be dealt with unjustly." This last verse is an emphatic argument that would silence those who say, "interest is not forbidden unless it is a high percentage." But it is clear that Allah did not allow for the person to receive except the exact capital, no more and no less." Imam Ibn Katheer says about these two verses, "The believers said: We repent to Allah (S.W.T.) and leave what remained from riba, so they left it all, and this is a severe warning and an assertive punishment for those who keep dealing with riba after they are warned. Ibn Abbas (R.A.A.) said about the saying of Allah "then take a notice of war from Allah and His Messenger…" In the day of Judgment will be said for the one who dealt with riba: prepare yourself and take your weapon to war, and the riba eater is resurrected on the day of judgment as insane to be strangled. Imam Bukhari reported that the prophet (S.A.W.) had a long night dream part of that the prophet said, "....then we came to a red river like blood, I saw a man swimming in it and another on the river bank had gathered many stones. The swimmer started swimming toward the man on the riverbank and when he got to him, he opened his mouth to feed him the stones. Then the prophet (S.A.W.) said, that is the riba eater."

Imam Muslim reported that the prophet (S.A.W.) said: "The messenger of Allah cursed the eater of riba, (usury/interest) and the one who feeds it." Imam At-Tirmithi and other scholars of hadith added to this hadith from another narration: "and its witness and its writer." Imam Ahmad reported in an authentic hadith that the prophet (S.A.W.) said, "Dirham (the smallest coin like a penny)of interest eaten by a man with knowledge is more severe than thirty-six acts of fornication or adultery." After we heard all of these clear verses and many authentic ahadith that make riba (interest/usury) very prohibited, we should repent to Allah and stop dealing with riba, small or large and not to deceive ourselves by changing the name of the forbidden riba to more appealing names like interest. Its large increase is forbidden, as well as its small. We should not try to come up with excuses to deal with interest, because nothing hides from Allah (S.W.T.).

Taking and Giving Riba Are we allowed to give sadaqah from the interest that we earn on the money in our bank accounts? The question itself contains several errors that need to be closely examined. 1. Muslims are servants of Allah (swt), who worship Him (swt) and abide by His (swt) commands and prohibitions wherever they are, whether in Dar al-Islam (the Islamic State or the Khilafah), or in Dar al-Kufr (any land in which Islam is not implemented comprehensively. At present, all countries fall under this category). A Muslim must adhere to the Shari‘ah in his relationship with his Creator, himself and with other people, be they Muslims or non-Muslims. Therefore, he should be aware of Allah’s (swt) ruling, regarding things and actions, and he should adhere to the rule before committing any action because he will be held responsible on the Day of Judgement for his actions and sayings. Allah (swt) says, "Therefore, by your Lord, we will of a surety, call them to account for all their deeds." [TMQ 15: 92-93] 2. Dealing in riba is forbidden, whether this is in Dar al-Islam or in Dar al-Kufr, and whether the dealing is between two Muslims, or a Muslim and a non-Muslim. 3. Islam has allowed Muslims to live in Dar al-Kufr among non-Muslims as long as they do not neglect their individual duties, and as long as they do not get persecuted because of their deen. However, it would be mandub for them to live in the Islamic State when it is established. Emigration to Dar al-Islam would be compulsory for those who are ordered by the Khaleefah, and on anyone who is persecuted because of his deen. Evidence for this is derived from the hadith of Sulayman ibn Buraydah who narrated that the Messenger of Allah (saw) said, "Invite them to move from their land to Dar al-Muhajireen (the land of the emigrants) and inform them that if they do emigrate they will enjoy the same rights as the Muhajireen and they will have the same duties as the Muhajireen." This hadith indicates that it is permissible for them to remain in Dar al-Kufr, but mandub for them to emigrate, because they will enjoy the same rights and have the same duties as those of the Muslims who are citizens of the Islamic State. If they do not emigrate, they will remain Muslims for Allah’s Messenger (saw) went on to say, "If they refuse to move from their homes, inform them that they will be considered as a‘rab (desert Arab) Muslims, who must perform all duties

performed by Muslims, but they will have no share in the war booty whatsoever, unless they performed jihad with other Muslims." Allah (swt) revealed the following verse concerning the Muslims who did not emigrate with the Messenger of Allah (saw) and did not live in the Islamic State in Madinah, but remained instead in Makkah, "But if they seek help from you in the matter of the deen then it is your duty to help." [EMQ 8:72] This means that they can call for help and have the right of protection if they live outside the Islamic State. However, they are not entitled to the rights of guardianship, which is only for the citizens of the Islamic State, and proof for this comes from the fact that they do not qualify for the state benefits such as war booty, spoils and others. 4. Islam allows the Muslims to trade and deal with individual non-Muslims, to hire them and to work for them, provided that this work, profession or responsibilities do not violate the commands of Allah (swt). A Muslim is allowed to work in the shops and markets of nonMuslims, provided he does not sell or handle alcohol, and he does not collect, pay, record or witness riba because the Messenger of Allah (saw) said, "Allah has cursed he who takes riba, he who gives it, he who writes it and he who witnesses it." Regarding dealings and transactions which involves the Muslim who deposits his money as a trust with a Muslim or with the non-Muslim, it has been confirmed by Ijma‘ of the Sahabah that the Messenger of Allah (saw) deposited his shield as a security with a Jew. He (saw) died and his (saw) shield was still deposited, and the Muslims then settled the debt that was on the Messenger of Allah’s (saw) neck and recovered the shield. This was what most of the Sahabah used to do, and narrations about this are numerous. The disbelievers have financial institutions called banks, and these are not Islamic. Islam has never known such institutions and they do not form part of the Islamic economic system. These banks keep the monies of individuals and companies and deal in interest loans, secured credit and mortgages. The distinguished Muslim scholars, whose reputations have not been tainted by working for the non-Islamic regimes ruling over Muslim land, and other parts of the world, nor the organisations which serve these regimes such as the Muslim World League, al-Azhar, al-Najaf, al-Zaytouna, Dar al-Ifta and others, have agreed on the permissibility of Muslims depositing money in banks, provided they do not take interest and they do not get involved with it in any way. If a Muslim deposits money in the bank of his own free will, the matter is mubah, however, he is forbidden from making interest a condition, to cash in interest or to take a loan based on interest. Banks have begun in the past few years to offer interest on current accounts. So what is the Islamic verdict on the money from interest which a Muslim finds in his current account? Is he allowed to deal with it? Does he have the right to dispose of it? And how does Islam define the right of disposal? The answer to this is as follows. The money which a Muslim finds in his bank account that exceeds his capital is riba, whether it is called profit, revenues, gains or anything else. It is riba and riba is haram in Islam. The explicit evidences stating this prohibition are abundant and are definite texts with definite meaning from the Qur’an, the Sunnah and the Ijma‘ of the Sahabah. These explicit evidences are clear and concentrated, and there is no need to list all of them. They also leave no room for ijtihad or interpretation. It is sufficient to mention that Allah (swt) says, "O you who believe! Fear Allah, and give up what remains of your demand for interest if you are indeed believers. If you do not, take notice of war from Allah and His Messenger. But if you turn back, you shall have your capital sums. Deal not unjustly and you shall not be dealt with unjustly." [EMQ 2:278-279] Allah (swt) also says,

"Those who devour interest will not stand except as stands one whom the Evil one by his touch has driven to madness." [TMQ 2:275] Furthermore, the prohibition of riba is something that is necessarily known to be part of the deen. So ijtihad on the matter is unlawful. The amount of money that exceeds one’s capital in the bank, is money that does not belong to him, therefore he does not have the right of disposal over that money. According to the scholars, the right of disposal is defined as: to benefit from owned money. The right of disposal over one’s own money includes investing the money and disposal of it either by benefiting oneself or others, or by consuming or destroying such money, or any other actions, all of which must be done in accordance with the Shari‘ah evidences. One of the conditions of ownership in Islam is to have the right of disposal of one’s own assets or properties. Therefore, it is unlawful for a Muslim to deal or dispose of anything that is not his, unless he has the permission of the owner. For example, a software package becomes the property of the one who buys it, and Islam allows him to sell, lease, copy, or destroy the program since one of the conditions of valid ownership in Islam is free disposal. Hence, Islam does not forbid the selling, leasing or copying of the program even if the seller puts conditions on the buyer. This is so because Muslims must honour all conditions except conditions that forbid what is halal or allows a haram thing or an action. Therefore, Muslims are not bound by any invalid conditions, because the right of ownership gives them the right of free disposal. In the light of this the money a person gains from depositing money in the bank, is riba and this money is not his, and no Muslim is allowed to use it or dispose of it in any way whatsoever, be it to benefit himself or allowing others to benefit from it, or to invest, consume or destroy such money. If the interest money appears in the bank account, a Muslim is not sinful, although the money is not lawful for him. However, the moment he disposes of such money he becomes sinful, because he is dealing in riba, which is a rebellious act against Allah (swt) and His Messenger. If a Muslim deals in that money, whether by giving it to the poor or by returning it to the bank manager or any other bank official, or using it to destroy it and get rid of it, or to personally benefit from it, he would in this case fall into sin, because he is disposing of money that was not his in the first place. However, if a Muslim left that money in his bank account and ignored it completely, not disposing of it in any way whatsoever, he would not be sinful, for it would be regarded simply as money that had no owner. Hence there is no need for the government scholars to complicate the issue by making it permissible, halal. So, what should a Muslim do if interest appeared on his bank statement? He should ignore it completely, for its use is not halal and disposing of it in any manner whether to benefit from it or destroy it is not halal either. Thus the verdict is that it is money that has no owner and no legal guardian. The Islamic Schools of Thought agree that the Imam (i.e. the Khaleefah) is the guardian of he who has no guardian, and that the Imam is the guardian of the money that has no legal guardian or owner, and for monies that have no claimants. In this case the monies are categorised as fay’i (booty) which Allah (swt) allowed the Muslims to gain from the nonMuslims. Al-Bukhari, Muslim and al-Tirmidhi reported on the authority of al-Miqdam al-Kindi that the Messenger of Allah (saw) said, "I am more responsible for a believer than he is for himself, so whoever left a debt or children, they would be for his heir; and I am the guardian of the one who has no guardian, I inherit his money and ease his suffering." In the absence of the Imam, no one is allowed to take up his mandatory powers, but we are commanded to work towards establishing the Islamic State and appointing an Imam. It is not lawful to establish associations that have as an aim the running of the Muslims’ affairs instead of the Imam. What some Muslims do is merely the imitating of the Christians and the Jews, basing their arguments on wild and imaginary evidences and misinterpretations of the Qur’anic verse, "Help one another in goodness and piety." [TMQ 5:2] Co-operation in what is birr (good) and taqwa (piety) does not mean violating the command of Allah (swt), nor does it mean the taking over of the Imam’s responsibility. It means we should

perform good deeds, not to act as permanent guardians and governors - these are the duties of the Islamic State. Imam Abu Hanifah said, "The Imam is the lawful guardian of the money that has no guardian or owner; and the Imam is the guardian (benefactor) of the money (assets) of the murtad (apostate) and the dhimmi (non-Muslim citizen of the Islamic State) who has no inheritors." This means that only the Islamic State can apply the right of disposal regarding the money that has no owner. All that is asked of the Muslim who fears Allah (swt) is to use only his own capital and not to touch any surplus money, nor to close his account, because the closing of the account means disposal of the riba either by leaving it to the bank or by taking it, and this is haram for the Shari‘ah principle states ‘whatever leads to haram is itself haram.’. Some Schools of Thought say it is preferable for a Muslim to mention in his will that there is an amount of interest in his bank account that he has no right of disposal over. By doing these things, he will lift the sin from his neck, leaving everything else to the Islamic State which will soon be established, insha’Allah . In the absence of the Khaleefah the riba cannot be touched, but when the country becomes part of Dar al-Islam (i.e. by establishing the Khilafah in that country or when that land is conquered by the Islamic State), then the riba becomes the property of the Islamic State and the Imam its guardian. When some people attempt to legitimise this money by giving it to the poor, they fall into a grave error for they have endorsed (issued a fatwa to the people) regarding the lawfulness of the disposal of money which does not belong to them. The fact that it is in their own bank accounts, as we have seen means nothing under the Islamic Shari‘ah. And since some of those who are intellectually defeated (whose policies are based on co-existing with the current reality and the present situation, rather than working towards changing it according to the command of Allah (swt)), have approved of the giving of such money to the poor, they have allowed themselves to fall into flagrant sin, for they have given the people a fatwa to deal in monies that do not belong to them. If a Muslim asks for the Shari‘ah verdict in any matter in a sincere manner, he should realise that the Shari‘ah rule is the speech (address) of the Legislator connected with the actions of the people; i.e. Allah (swt), Who will ask every Muslim about his actions, big or small. Allah (swt) has prohibited us from disposing of something that does not belong to us. If a non-Muslim has credited a Muslim’s bank account with interest, without any prior agreement, the Muslim in this case is not held responsible because he did not initiate any action in this instance. However, when he withdraws this interest, he commits a sin the moment he disposes of the money regardless of his intention. Listen to the idiocy of the invented fiqhi stories coming from the government sheikhs, listen to their attempts at changing the meanings and names when they legitimise riba. They say, "The Muslim is allowed to take riba, provided he pays it to charity organisations and to the poor." And they claim there is no reward from such actions and it will not be counted as zakat. The question we ask the government scholars is this: How do you know that he is not rewarded and that he is not accountable for his actions, knowing that reward is in the hands of Allah (swt) alone, and knowing that the Muslim is responsible for all his actions, big or small, for Allah (swt) says, "Then shall anyone who has done an atom’s weight of good see it! And anyone who has done an atom’s weight of bad, shall see it." [TMQ 99:7-8] Finally, I remind myself and all the Muslims, especially government scholars, to fear Allah (swt) and obey Him (swt), and of the hadith of the Messenger of Allah (saw) which was narrated by Imam Ahmed on the authority of Abu Malik al-Ashja‘i that he heard the Messenger of Allah (saw) saying, "People from my Ummah will drink khamr (alcohol) while giving it a different name." Ibn al-Qayyum mentioned in his book the hadith of the Messenger of Allah (saw) which says, "I only fear for my Ummah three things after I’ve gone." They said: "What are these O Messenger of Allah ?" He (saw) said: "I fear for you from the lapse of the scholar, the rule of a tyrant and the whim of a follower." Such above charity organisations

should fear Allah (swt) and review the lawfulness of their foundations according to the Book and the Sunnah. They should review their opinion which endorses the withdrawal of interest by the Muslims, which has reached the point where some of them have begun bargaining with the banks over the highest rate of interest and transferring their accounts from current to deposit ones, in order to gain a higher rate of interest, under the pretext of helping the poor, and in case a time comes that they may find that their families are poor, they allow themselves to take interest. Therefore, the charity organisations and government scholars would have participated in permitting something that is forbidden by definite evidence. There is no power and no strength except from Allah (swt).

Riba (Usury and Interest) According to Quran and Sunnah

Defining the Problem Riba (Usury) is of two major kinds: 1. Riba An-Nasia - Interest on lent money 2. Riba Al-Fadl - Taking a superior thing of the same kind of goods by giving more of the same kind of goods of inferior quality, eg.,dates of superior quality for dates of inferior quality in great amounts. The definition of Interest, the literal meaning of interest or Al-Riba as it is used in the arabic language means to excess or increase. In the Islamic terminology interest means effortless profit or that profit which comes free from compensation or that extra earning obtained that is free of exchange. Riba has been described as a loan with the condition that the borrower will return to the lender more than and better than the quantity borrowed. As muslims, our main concern when it comes to financial transactions is to avoid Riba in any of its forms, despite the fact that the basic foundation of the world economics and finance today is that of riba and dealing in usury. The Prophet has foretold us of a time when the spread of riba would be so overwhelming that it would be extremely difficult for the muslim to avoid it. This situation calls for muslims to be extra cautious before deciding on what money payment of financial methods to use in any personal or business transaction. To make sure that we are safe from Riba, we have to learn which transactions lead to it.

Interest in Pre-Islamic Times HafizIbn hajr writes in his commentary of Sahih Bukhari (Fathul Bari), Vol. IV p.264: Imam Malik reports on the authority of Zaid Ibn Aslam that in the period of ignorance (pre-Islamic times) interest was changed according to the following scheme. One person had a right to the property of another person. It may have been a general right because of the amount lent or the price of something purchased or in any other form. A time was set when the claim would be settled.When the appointed time arrived the creditor would ask the debtor if he wanted to settle the claim or pay interest with an extension of time. If the claim was settled then there was no increase in the payment. Otherwise the debtor would increase the amount payable and the creditor would extend the period further.

Textual Evidence Hadith - Sahih Bukhari, Volume 3, No. 299; Narrated ‘Aun bin Abu Juhaifah, r.a.

My father bought a slave who practised the profession of cupping, (My father broke the servants instruments of cupping). I asked my father why he had done so. He replied, "The Prophet forbade the acceptance of the price of a dog or blood, and also forbade the profession of tatooing, or getting tatooed and receiving or giving Riba (Usury), and cursed the picture makers." Hadith - Sahih Bukhari, 2.468, Narrated Samura bin Jundab, r.a.

He speaks of in a dream related to the Prophet (SAW) that there is a river of blood and a man was in it, and another man was standing at its bank with stones in front of him,facing the man standing in the river. Whenever the man in the river wanted to come out , the other one threw a stone in his mouth and caused him to retreat back into his original position.The Prophet was told that these people in this river of blood were people who dealt in Riba (usury). The Noble Qur'an - Al-Baqarah 275-281

275. Those who eat Ribâ (usury) 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 (usury)," whereas Allâh has permitted trading and forbidden Ribâ (usury). So whosoever receives an admonition from his Lord and stops eating Ribâ (usury) shall not be punished for the past; his case is for Allâh (to judge); but

whoever returns [to Ribâ (usury)], such are the dwellers of the Fire - they will abide therein. 276. Allâh will destroy Ribâ (usury) and will give increase for Sadaqât (deeds of charity, alms, etc.) And Allâh likes not the disbelievers, sinners. 277. Truly those who believe, and do deeds of righteousness, and perform As-Salât (Iqâmat-as-Salât), and give Zakât, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve. 278. O you who believe! Be afraid of Allâh and give up what remains (due to you) from Ribâ (usury) (from now onward), if you are (really) believers. 279. 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). 280. And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know. 281. And be afraid of the Day when you shall be brought back to Allâh. Then every person shall be paid what he earned, and they shall not be dealt with unjustly. The Noble Qur'an - Al-Imran 3:130

O you who believe! Eat not Ribâ (usury) doubled and multiplied, but fear Allâh that you may be successful. Hadith - Mishkat-ul-Masabih The following three ahadith have been taken from Mishkat-ul-Masabih under the section of interest and the English translation has been taken from its English version written by Al Hajj Moulana Fazl Karim (218-227 vol.11) •

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Hazrat Jabir r.a. has reported that the Messenger of Allah cursed the devourer of usury, its payer, its scribe and its two witnesses. He also said that they were equal (in sin). Hazrat Abu Hurairah r.a. reported that the Prophet said : A time will certainly come over the people when none will remain who will not devour usury. If he does not devour it, its vapour will overtake him. [Ahmed,Abu Dawood,Nisai,Ibn Majah] Hazrat Abu Hurairah radiyallahu anhu reported that the Messenger of Allah said: I came across some people in the night in which I was taken to the heavens.Their stomachs were like houses wherein there were serpents,which could be seen from the front of the

stomachs. I asked :O Gabriel! Who are these people? He replied these are those who devoured usury. [Ahmed,Ibn Majah] Hadith - ??

Hazrat Al-Khudri radiyallahu anhu reported that the Prophet said: Gold in exchange for gold, silver in exchange for silver, wheat in exchange for wheat, barley in exchange for barley,dates in exchange for dates, salt in exchange for salt is in the same category and (should be exchanged) hand to hand, so whoever adds or demands increase he has practised usury. The giver and taker are the same.

Conclusion After reading the above, it is apparent to us that interest is haram (prohibited). How could anybody even take the time out to think about a matter in which Allah has declared war on the user and his Beloved Prophet has cursed him? As sensible people we can understand that what our Creator has chosen for us is for our own prosperity and benefit. Islam has encouraged men to earn their own provision and provide for their families. The condition is that the earning has to be according to the Shari’ah. These rules can be found under the heading of trade in the books of jurisprudence. Interest is amongst those conditions which all dealings must be free from. Imam Abu Hanifah has ruled that if the measurement system (volumetric or in compounds) is the same and the two items are in the same category, then they should be sold in the same amount and direct not in credit otherwise interest will be found. Imam Shaf’ee says that if the items are valuable and could be considered food then there is the chance of interest. Imam Malik says that if the items are valuable and are edible then interest is a subject.

All Praise is due to Allah, May Allah's Peace and Blessings be upon His last Messenger and upon those who follow him until the Day of Resurrection. Dear brothers and sisters, we Muslims must constantly be on guard to make sure that our money is earned in a way that is pleasing to Allah , and that it is safeguarded in the same way. If we become lax and neglectful about how we earn, spend and deal with our finances, we may find ourselves suffering the fate of those who came before us.

"O my people! Worship Allah, you have no other God but Him, and give no short measure or weight. I see you in prosperity and verily, I fear for you the torment of a Day encompasing. And O my people! Give full measure and weight in justice and reduce not the things that are due to the people, and do not commit mischief in the land, causing corruption." 1 That was the message of Prophet Muhammad to his people. To worship Allah alone, and to trade fairly. The specific message was sent to them because of the wide spread financial disease which was affecting his nation. And to show you that Islam encompasses all apsects of life, and is not confined to the ritual acts of worship. They said: "O Shu'aib! Does your Salat (prayer) command that we give up what our fathers used to worship, or that we give up doing what we like with our property?..." 2 That's the answer of the Shu'aib people. Although Muslims often enquire about the rules of the Shari'ah concerning the many aspects of the deen, and apply themselves to others, but concerning financial dealings and aspects remains a blind spot for many Muslims. They, the Muslims, are either ignorant of the rules and are not as eager to enquire about them, or worse yet they feel that these rules do not apply to them. Allah the All-Merciful sent revelations in the Qur'an and they are for all mankind. His rules reflect infinite wisdom and are valid at all times, in all situations. Therefore, one should not be neglectful in applying them under the excuse that he is living in another society, or another era, or in a non-muslm country etc. One among us should fear that the wrath of Allah will befall him as it befell the people of Shu'aib. And this sermon details some of the prohibitions taken lightly by some people. We are going to talk today about 2 prohibitions only. First one is indulging in interest: Allah has declared war against people who deal in Riba (taking interest). Allah says: "O you who believe! Be afraid of Allah and give up what remains due to you of riba if you are really believers, and if you do not (do it), then take notice of war from Allah and His Messenger." 3 This verse is sufficient to show the attrocity of this crime in the sight of Allah . Anyone who notices what is happening to individuals and nations can see the extent of harm incured by dealing in Riba. This includes bankruptcy, depression, and the effect with failure to pay the depts. Along with economic paralization, raising unemployment, and bankruptcy of many companies. All of this makes the outcome of the sweat of people and their hardship fall directly into the payment of every increasing interest to the rich user of riba. This in turn contributes to the creation of distinction or distinct social classes accumulating the money's into the hands of a few number of

people. This may indeed be one of the types of war that Allah those who deal in riba against.

warned

All those who participate in riba transactions, whatever the principle, wether they are principle parties or intermidiaries or facilitators, are cursed by Prophet Muhammad . 'Jabir Ibn Abdullah, the Companion of the Prophet , said: "The Messenger of Allah has cursed the one who takes riba, the one who writes it, and the one who witnesses it. And he said they are equal in sin." [Muslim] Therefore, it is not permitted to have a job as an underwriter of riba or accounting, or estimation of the interest, nor collecting deposits, or even guarding it. In general it is forbidden to participate in any way whatsoever. The Prophet was eager to show the wickedness of this vice, saying: "Riba has seventy-three gates, the least of them is like a man who fornicates with his mother, and verily the worst of riba is the muslims honor." [Bayhaqi] And he said, "A dirham that a man spends knowing he gained it from riba is worse than thirty-six instances of fornication. This is just one dirham of Riba." [Imam Ahmad] Dear brothers and sisters, the prophibition of riba is general and is not specific to the one performed between the wealthy and the poor. No one thinks that if he is a poor man he can't deal in riba. Some people think that the rich people, if they deal in riba it is haraam for them because they are rich, but 'I can work in riba or deal in interest if I am poor', and this is a misunderstanding. It is haraam for everyone. Dear brothers and sisters, how many rich merchants and business men have lost their wealth because of riba. Alot. Dear brothers and sisters, the least of its evil, the riba, is that it wipes out the blessing upon the money. Even if it seems abundant. For the Prophet said, 'The outcome of money gained in riba, even if its amount is big, it is always .' The unlawfulness of riba is not confined to what has a high interest, but to any amount of interest. No matter how small it is. No matter how small, the user will be resurrected in a state of insanity as the shaytan is helping him. In spite of the atrocities of this crime, Allah accepts repentance from it, and informs and explains how to get out of it saying to those who practice usury: "But if you repent, you shall have your capital sums. Deal not unjustly and you shall not be dealt with unjustly." 4 This is indeed the best justice. Dear brothers and sisters, the believer must guard against this crime and rely its dreadfulness, even if one is obliged to put his money in a bank that uses riba, for fear that it may be lost or stolen. He should feel that this is done

out of necessity, -dharoorah. This case is similar to the one who eats unlawful meat for fear of dying from starvation. Therefore, here the Muslim should seek forgiveness from Allah, and be always in search of lawful substitute for this situation. He should never ask for the interest on his money. But if this interest is added to his bank account he should get rid of it. Just by spending it or giving it away, not intending it as Sadaqah or Zakat because Allah will not accept it unless it is pure and lawful money. So I ask Allah to keep me and you away from prohibited gains, incomes, and to make our income halal. Wa Sallallahu 'ala Muhammad wa astaghfirUllah al-Atheem. :