NEED URGANT INFO NEEDED ABOUT PAYING INTEREST HOW BAD IS IT IS IT AT ALL PREMISSABLE?
- Thread starter kaise
- Start date
Tabassum07
Smile for Allah
salaam,
I'm sure someone more knowledgeable than me will come along and provide the relevant verses, but I do know that it says that its wrong for even to receive interest, pay it, and write it down. And that in no way is interest permissable.
I'm sure someone more knowledgeable than me will come along and provide the relevant verses, but I do know that it says that its wrong for even to receive interest, pay it, and write it down. And that in no way is interest permissable.
yakubpasha
Junior Member
asak- please do a search in this forum or look in islamqa.com, there is a lot of info about this.
um_mustafa
sister in Islam
Salams sister I have found this on Q and A Islam site, I hope it helps there is more info on the subject if you use the serch on the site as well,
W/salams Um
Mustafa
Q
Regarding riba as permissible
What is the ruling on regarding riba as permissible? Thank you very much.
A
Praise be to Allaah.
Riba is forbidden according to the Qur’aan and Sunnah, and definitive scholarly consensus. Whoever regards it as permissible is a kaafir, because the basic principle is that whoever rejects something on which there is obvious scholarly consensus is guilty of kufr.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The belief that the well-known obligations are obligatory and that the well-known prohibitions are forbidden is one of the most important basic principles of faith, and the one who rejects that is a kaafir according to scholarly consensus.
Majmoo’ al-Fataawa, 12/497.
Ibn Qudaamah (may Allaah have mercy on him) said:
Whoever believes that something is permissible when there is consensus that it is forbidden and the ruling thereon is well known among the Muslims and the texts leave no room for doubt concerning it – such as pig meat, adultery and the like, concerning which there is no difference of scholarly opinion – is guilty of kufr.
Al-Mughni, 12/276
Al-Nawawi (may Allaah have mercy on him) said:
But nowadays Islam has spread and the knowledge that zakaah is obligatory is well known to the elite and commoners alike; the scholar and the ignorant are both aware of it. So no one has any excuse for misinterpreting (the texts) and denying it. The same applies to everyone who denies any matter of religion on which the ummah is agreed, if knowledge of it is widespread, such as the five daily prayers, fasting the month of Ramadaan, doing ghusl to cleanse oneself of janaabah (impurity following sexual activity), the prohibition on adultery, alcohol and marrying mahrams, and other rulings, unless he is new in Islam and does not know its rulings, in which case if he denies something out of ignorance he is not guilty of kufr… But with regard to matters on which there is consensus but which may only be known by those with specialized knowledge, such as the prohibition on being married to a woman and her paternal aunt or maternal aunt at the same time, or that the one who kills with intent cannot inherit (from his victim), or that the grandmother is entitled to one-sixth (of the estate), and other such rulings, then whoever denies them is not guilty of kufr, rather he is to be excused because knowledge of these things is not widespread among the common folk.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The ruling on riba is that it is haraam according to the Qur’aan and Sunnah and scholarly consensus. It is classified as one of the major sins, because Allaah says (interpretation of the meaning):
“but whoever returns (to Ribaa), such are the dwellers of the Fire — they will abide therein”
[al-Baqarah 2:275]
“And if you do not do it, then take a notice of war from Allaah and His Messenger”
[al-Baqarah 2:279]
and because the Messenger of Allaah (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. So it is a major sin.
There is scholarly consensus that it is forbidden, hence whoever denies that it is forbidden although he lives in a Muslim environment is an apostate, because this is one of the obviously forbidden things on which there is consensus.
But if we say this, does that means that the scholars are agreed on all forms of riba? The answer is no; there is a difference of opinion concerning some forms of it. This is like what we have said about zakaah being obligatory according to consensus, but despite that there is no consensus on every form of it. They differed concerning the zakaah on camels and oxen that are used for farming or irrigation, and they differed concerning the zakaah on jewellery and the like, but in general the scholars are agreed that riba is haraam and is a major sin.
Al-Sharh al-Mumti’ ‘ala Zaad al-Mustanqi’, 8/387
Based on that, it may be said:
Whoever denies that riba is forbidden is a kaafir, because the fact that it is forbidden is one of the matters indicated by the texts, and the scholars are obviously agreed that it is haraam, and this is well known among the Muslims.
But if he denies that a specific form of riba is forbidden, concerning which there is a difference of opinion among the scholars or there is no consensus that it is obviously forbidden, then he is not a kaafir; rather his case should be examined further. He may be a mujtahid who will be rewarded for his ijtihad, or he may be excused, or he may be an evildoer if by regarding this as permissible he is following his own whims and desires.
And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad.
Islam Q&A
W/salams Um
Mustafa
Q
Regarding riba as permissible
What is the ruling on regarding riba as permissible? Thank you very much.
A
Praise be to Allaah.
Riba is forbidden according to the Qur’aan and Sunnah, and definitive scholarly consensus. Whoever regards it as permissible is a kaafir, because the basic principle is that whoever rejects something on which there is obvious scholarly consensus is guilty of kufr.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The belief that the well-known obligations are obligatory and that the well-known prohibitions are forbidden is one of the most important basic principles of faith, and the one who rejects that is a kaafir according to scholarly consensus.
Majmoo’ al-Fataawa, 12/497.
Ibn Qudaamah (may Allaah have mercy on him) said:
Whoever believes that something is permissible when there is consensus that it is forbidden and the ruling thereon is well known among the Muslims and the texts leave no room for doubt concerning it – such as pig meat, adultery and the like, concerning which there is no difference of scholarly opinion – is guilty of kufr.
Al-Mughni, 12/276
Al-Nawawi (may Allaah have mercy on him) said:
But nowadays Islam has spread and the knowledge that zakaah is obligatory is well known to the elite and commoners alike; the scholar and the ignorant are both aware of it. So no one has any excuse for misinterpreting (the texts) and denying it. The same applies to everyone who denies any matter of religion on which the ummah is agreed, if knowledge of it is widespread, such as the five daily prayers, fasting the month of Ramadaan, doing ghusl to cleanse oneself of janaabah (impurity following sexual activity), the prohibition on adultery, alcohol and marrying mahrams, and other rulings, unless he is new in Islam and does not know its rulings, in which case if he denies something out of ignorance he is not guilty of kufr… But with regard to matters on which there is consensus but which may only be known by those with specialized knowledge, such as the prohibition on being married to a woman and her paternal aunt or maternal aunt at the same time, or that the one who kills with intent cannot inherit (from his victim), or that the grandmother is entitled to one-sixth (of the estate), and other such rulings, then whoever denies them is not guilty of kufr, rather he is to be excused because knowledge of these things is not widespread among the common folk.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The ruling on riba is that it is haraam according to the Qur’aan and Sunnah and scholarly consensus. It is classified as one of the major sins, because Allaah says (interpretation of the meaning):
“but whoever returns (to Ribaa), such are the dwellers of the Fire — they will abide therein”
[al-Baqarah 2:275]
“And if you do not do it, then take a notice of war from Allaah and His Messenger”
[al-Baqarah 2:279]
and because the Messenger of Allaah (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. So it is a major sin.
There is scholarly consensus that it is forbidden, hence whoever denies that it is forbidden although he lives in a Muslim environment is an apostate, because this is one of the obviously forbidden things on which there is consensus.
But if we say this, does that means that the scholars are agreed on all forms of riba? The answer is no; there is a difference of opinion concerning some forms of it. This is like what we have said about zakaah being obligatory according to consensus, but despite that there is no consensus on every form of it. They differed concerning the zakaah on camels and oxen that are used for farming or irrigation, and they differed concerning the zakaah on jewellery and the like, but in general the scholars are agreed that riba is haraam and is a major sin.
Al-Sharh al-Mumti’ ‘ala Zaad al-Mustanqi’, 8/387
Based on that, it may be said:
Whoever denies that riba is forbidden is a kaafir, because the fact that it is forbidden is one of the matters indicated by the texts, and the scholars are obviously agreed that it is haraam, and this is well known among the Muslims.
But if he denies that a specific form of riba is forbidden, concerning which there is a difference of opinion among the scholars or there is no consensus that it is obviously forbidden, then he is not a kaafir; rather his case should be examined further. He may be a mujtahid who will be rewarded for his ijtihad, or he may be excused, or he may be an evildoer if by regarding this as permissible he is following his own whims and desires.
And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad.
Islam Q&A
As-salaamu'Alaykum wa'Rahmatullaah,
Insha'Allaah the ruling below answers the question,
All praise is due to Allah alone. To proceed:
The Permanent Committee for Scientific Researches and Religious Verdicts reviewed the current request from the General Secretariat of Senior Scholars Board for a ruling particularly regarding the question of a questioner about two issues. One of them is what he mentioned concerning a bank that was established in their country and it gives those who hold shares in it loans with yearly interest at the rate of 6% until the loan in repaid. The questioner asks about the correctness of that.
After the Committee's study of the request for a ruling, it responded to the first question by saying that the transaction with the bank that is mentioned in the question is a forbidden transaction. It combines Riba al-Fadhl and Riba An-Nasi'ah. It is Riba al-Fadhl because the person takes 1,000 from the bank, for example, and he gives the bank 1,060 in return. It is Riba An-Nasi'ah in that he takes 1,000 from the bank today and he gives the bank, 1,060, for example, after a year. This is based upon what Ahmad and Muslim recorded from 'Ubadah bin As-Samit (radhiyAllaahu anh) that the Prophet
said:
"Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, salt for salt, like for like (in measure), and hand to hand (i.e., paid on the spot). If these types of items differ then sell however you wish, as long as it is hand to hand (i.e., paid on the spot)."
(Muslim no. 1587)
The point of proof in this that proves the forbiddance of this transactions and that it combines Riba al-Fadhl and Riba an-Nasi'ah is that the bank gives the borrower a type of money and stipulates a condition upon him that it must be returned after a period of time with an increase. This increase is subject to the period of time that precedes its payment. The Messenger of Allah said, "Like for like (in measure) and hand to hand (i.e., paid on the spot)." Thus, this transaction is opposed to his command concerning that. Ibn al-Munthir mentioned that there is a consensus (Ijma') among the people of knowledge that if the person gives a loan and stipulates an increase or gift on the borrower, then this is a type of Riba.
The Permanent Committe
Question
What is the Islamic ruling regarding all of the following:
- The one who places his monay in the bank, and then when it has been in there a year it gains interest.
- The one who takes out a loan from the bank to be repaid later with interest.
- The one who deposits his money in these banks, but he does get any interest.
- The worker who works in these banks, regardless of whether he is a manager or other than that.
- The real estate owner who rents his properties to these banks?
Answer
It is not permissible to deposit money in the banks for interest or to take loans with interest. This is because all of that are clearly forms of Riba. It is also not permissible to deposit money anywhere else other than the bank if there is interest gained. Likewise, it is not permissible to borrow money from anyone with interest. Rather, that is forbidden according to all of the people of knowledge. This is because Allah says:
"And Allah has allowed selling and forbidden Riba."
(Al-Baqarah, 2:275)
And He says:
"Allah will destroy Riba and will give increase for Sadaqat (deeds of charity, alms etc.)."
(Al-Baqarah 2:275)
And He says:
"O you who believe! Fear Allah and give up what remains (due to you) from Riba (from now on), if you are (really) 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 (by asking for more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your captial sums)."
(Al-Baqarah 2:278-279)
Then, after all of this He says:
"And if the debtor is having a hard time (has no money), then grant him time till it is easy for him to repay."
(Al-Baqarah 2:280)
Allah informs His servants of this because it is not permissible to demand the person is difficult circumstances to pay what is due on him of a debt (if he does not have resources to pay it), not to burden him with an increase of money due to giving him time to pay. Rather, it is obligatory to give him time until it is easy for him to pay without any increase due to his inability to pay. That is from the mercy of Allah for His servants, His gentleness with them and His protecting them from oppression and greed that harms them and does not benefit them.
In reference, to depositing money in the banks without gaining interest, there is no harm in it if the Muslim if forced to do so. In reference to working in the banks that deal in Riba, it is not permissible, regardless of whether the person is a manager, a secretary, an accountant or anything else. This is due to Allahs Statement:
"And cooperate in righteousness and piety and do not cooperate in sin and transgression. And fear Allah. Verily, Allah is severe in punishment."
(Al-Ma'idah 5:2)
This is also due to what is confirmed from the Prophet that he cursed the person who devours Riba, the person who gives it, the person who writes it and its witnesses, and he said:
"They are the same (in sin)."
(Muslim no. 1598)
This was recorded by Imam Muslim in his saheeh.
The Verses and Hadeeths are many that prove the forbiddance of assistance in the commissioning of acts of disobedience (i.e., sins). Likewise, renting out real estate properties to owners of banks that deal in Riba is not permissible due to the mentioned evidences. This is also due to what that contains of assisting them in their acts of Riba.
We ask Allah to bless everyone with guidance and to give all the Muslims success, both the rulers and the subjects, in waging war against Riba, avoiding it and being sufficed with what Allah and His Messenger have allowed of legal transactions. Verily, He has control over that and He is capable of doing it.
Ash-Shaykh Ibn Baz (Rahimahullaah)
Reference: Fatawa Islamiyah, Volume 3, Sales Transactions, pg. 375-377 and pg. 415-416
(There was another ruling which is Subhaan'Allaah, comprehensive in relation to something similar. Insha'Allaah, if I can I will post it). There was one hadeeth which sticks out,
The Prophet said:
"Riba has 72 doors. The least of them (in sin) is like a man having sex with his mother (i.e., incest)."
(Awsat for Tabarani 8/73-74. no. 7147)
AstaghfiruAllaah!
Walaykum-us-Salaam wa'Rahmatullaah.
Insha'Allaah the ruling below answers the question,
All praise is due to Allah alone. To proceed:
The Permanent Committee for Scientific Researches and Religious Verdicts reviewed the current request from the General Secretariat of Senior Scholars Board for a ruling particularly regarding the question of a questioner about two issues. One of them is what he mentioned concerning a bank that was established in their country and it gives those who hold shares in it loans with yearly interest at the rate of 6% until the loan in repaid. The questioner asks about the correctness of that.
After the Committee's study of the request for a ruling, it responded to the first question by saying that the transaction with the bank that is mentioned in the question is a forbidden transaction. It combines Riba al-Fadhl and Riba An-Nasi'ah. It is Riba al-Fadhl because the person takes 1,000 from the bank, for example, and he gives the bank 1,060 in return. It is Riba An-Nasi'ah in that he takes 1,000 from the bank today and he gives the bank, 1,060, for example, after a year. This is based upon what Ahmad and Muslim recorded from 'Ubadah bin As-Samit (radhiyAllaahu anh) that the Prophet
said:"Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, salt for salt, like for like (in measure), and hand to hand (i.e., paid on the spot). If these types of items differ then sell however you wish, as long as it is hand to hand (i.e., paid on the spot)."
(Muslim no. 1587)
The point of proof in this that proves the forbiddance of this transactions and that it combines Riba al-Fadhl and Riba an-Nasi'ah is that the bank gives the borrower a type of money and stipulates a condition upon him that it must be returned after a period of time with an increase. This increase is subject to the period of time that precedes its payment. The Messenger of Allah
said, "Like for like (in measure) and hand to hand (i.e., paid on the spot)." Thus, this transaction is opposed to his command concerning that. Ibn al-Munthir mentioned that there is a consensus (Ijma') among the people of knowledge that if the person gives a loan and stipulates an increase or gift on the borrower, then this is a type of Riba.The Permanent Committe
Question
What is the Islamic ruling regarding all of the following:
- The one who places his monay in the bank, and then when it has been in there a year it gains interest.
- The one who takes out a loan from the bank to be repaid later with interest.
- The one who deposits his money in these banks, but he does get any interest.
- The worker who works in these banks, regardless of whether he is a manager or other than that.
- The real estate owner who rents his properties to these banks?
Answer
It is not permissible to deposit money in the banks for interest or to take loans with interest. This is because all of that are clearly forms of Riba. It is also not permissible to deposit money anywhere else other than the bank if there is interest gained. Likewise, it is not permissible to borrow money from anyone with interest. Rather, that is forbidden according to all of the people of knowledge. This is because Allah says:
"And Allah has allowed selling and forbidden Riba."
(Al-Baqarah, 2:275)
And He says:
"Allah will destroy Riba and will give increase for Sadaqat (deeds of charity, alms etc.)."
(Al-Baqarah 2:275)
And He says:
"O you who believe! Fear Allah and give up what remains (due to you) from Riba (from now on), if you are (really) 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 (by asking for more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your captial sums)."
(Al-Baqarah 2:278-279)
Then, after all of this He says:
"And if the debtor is having a hard time (has no money), then grant him time till it is easy for him to repay."
(Al-Baqarah 2:280)
Allah informs His servants of this because it is not permissible to demand the person is difficult circumstances to pay what is due on him of a debt (if he does not have resources to pay it), not to burden him with an increase of money due to giving him time to pay. Rather, it is obligatory to give him time until it is easy for him to pay without any increase due to his inability to pay. That is from the mercy of Allah for His servants, His gentleness with them and His protecting them from oppression and greed that harms them and does not benefit them.
In reference, to depositing money in the banks without gaining interest, there is no harm in it if the Muslim if forced to do so. In reference to working in the banks that deal in Riba, it is not permissible, regardless of whether the person is a manager, a secretary, an accountant or anything else. This is due to Allahs Statement:
"And cooperate in righteousness and piety and do not cooperate in sin and transgression. And fear Allah. Verily, Allah is severe in punishment."
(Al-Ma'idah 5:2)
This is also due to what is confirmed from the Prophet
that he cursed the person who devours Riba, the person who gives it, the person who writes it and its witnesses, and he said:"They are the same (in sin)."
(Muslim no. 1598)
This was recorded by Imam Muslim in his saheeh.
The Verses and Hadeeths are many that prove the forbiddance of assistance in the commissioning of acts of disobedience (i.e., sins). Likewise, renting out real estate properties to owners of banks that deal in Riba is not permissible due to the mentioned evidences. This is also due to what that contains of assisting them in their acts of Riba.
We ask Allah to bless everyone with guidance and to give all the Muslims success, both the rulers and the subjects, in waging war against Riba, avoiding it and being sufficed with what Allah and His Messenger
have allowed of legal transactions. Verily, He has control over that and He is capable of doing it.Ash-Shaykh Ibn Baz (Rahimahullaah)
Reference: Fatawa Islamiyah, Volume 3, Sales Transactions, pg. 375-377 and pg. 415-416
(There was another ruling which is Subhaan'Allaah, comprehensive in relation to something similar. Insha'Allaah, if I can I will post it). There was one hadeeth which sticks out,
The Prophet
said:"Riba has 72 doors. The least of them (in sin) is like a man having sex with his mother (i.e., incest)."
(Awsat for Tabarani 8/73-74. no. 7147)
AstaghfiruAllaah!
Walaykum-us-Salaam wa'Rahmatullaah.
As-salaamu'Alaykum wa'Rahmatullaah,
Looks like you were quicker sister, Alhamdu'lillaah. May Allaah reward you with good.
Walaykum-us-Salaam wa'Rahmatullaah.
Tabassum07
Smile for Allah
Is it a sin if the person deposits money in the bank, but whatever interest they get, he/she takes the interest out and gives away to poor, knowing that this money will not count as charity, but just to get rid of this riba money?
As-salaamu'Alaykum wa'Rahmatullaah,
There is actually a ruling on how to dispose of Riba, so Insha'Allaah I will post it when I can.
Maybe we should have a thread dedicated to Riba?
Is there no way though, that you could telephone the bank and ask them to stop paying you interest?
Edit - Here are the rulings to what you asked:
Question
If I had a sum of money, and I put it into a bank, and period of time passes on that money – let’s say a year or more. Then, I received the money with an increase of 10%, and I did not know what this was a type of Riba or dealing that is not legislated. I spend the entire amount, meaning the increase that I gained, and the rest remained in the bank. Can I give this same amount (in charity) from any amount that I own from my lawful earnings, and is it permissible for me to travel to give it to my female cousins who are married and in need? This is while knowing that they live in an area that is far away from us.
Answer
You must repent from what you have devoured (i.e., used) of that Riba that the bank gave to you in the name of “interest”. You do not have to pay any fine or charity. Rather, this is from that which Allah pardons due to His Statement:
“So, to whomever an admonition comes from his Lord and he desists (from Riba dealings), then for him is whatever passed (that he took of Riba before) and his matter is left to Allah.”
(Al-Baqarah 2:275)
So, if you took this Riba after that (i.e., knowing it was Riba), then you should spend it in charity on whoever deserves charity among your relatives or non-relatives. This is so that you can clear yourself of the sin of devouring Riba.
Ash-Shaykh Ibn Jibreen. (rahimahullaah)
Question
What is the method of dealing with interest profits from the banks? Should they be left for the bank or should the person take it and spend it in charity due to fear of the matter of Riba?
Answer
I prefer that it should be taken and spend in charity on the poor Muslims and there is no sin on the person, if Allah wills, as long as he does not devour it (i.e., use it for himself). It does not become Riba on the poor people. Rather, it is money that its owner gets in a forbidden way, thus he must give it away in charity, just like that which is stolen and that which is taken by force, when it is not expected that its owner will be found. The same applies to dealing with forbidden wealth when repenting from it, like prostitution money, the price paid for a dog and so forth.
Ash-Shaykh Ibn Jibreen (rahimahullaah)
Question
If I took from the bank some wealth that I owned, and it had been there for more than a year, and I got some extra profit (from the bank, i.e., interest) with it, is it permissible for me to give it away in charity or return it to the bank? What should I do?
Answer
It is obligatory upon you to pay its Zakah every time a year passes on it, regardless of whether it was in the bank or somewhere else, as long as it was the minimum amount required for Zakah (i.e., Nisab). In reference to what the bank gave you of extra profit, do not return it to the bank and do not use it for yourself. Rather, spend it in the ways of righteousness, like giving charity to the poor, fixing up the restrooms, and helping those in debt who are unable to pay off their debts. It is not permissible for you to deal with the bank in Riba or any place other than the bank, because Riba is among the most horrible sins. Indeed, Allah said in His Noble Book:
“Those who devour Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan (Satan) leading him to insanity. That is because they say: ‘Selling is only like Riba,’ whereas Allah has permitted selling and forbidden Riba. So, whosoever receives an admonition from his Lord and stops eating Riba, he shall not be punished for the past; his case if for Allah (to judge); but whosoever returns (to Riba), such are the dwellers of the Fire – they will abide therein forever.
Allah will destroy Riba and will give increase fir Sadaqat (deeds of charity, alms, etc.). And Allah does not like the disbelieving sinners.”
(Al-Baqarah 2: 275-276)
Then, He continues to where He says:
“O you who believe! Fear Allah and give up what remains (due to you) from Riba (from now on), if you are (really) 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 (by asking for more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums).”
(Al-Baqarah 2:278-279)
So, all these noble Verses prove the severe forbiddance of Riba and that it is among the major sins. Thus, whoever persists in indulging in it, then he is under the threat of remaining in the Fire (of Hell). We ask Allah for safety from that. This remaining (in the Fire) is apparently like the remaining of the disbelievers (in Hell forever) and it is eternal, having no end, if the person was someone who considered Riba to be lawful.
In reference to the person who knew that Riba was forbidden and he believed that, but he just continued indulging in it, the mentioned threat applies to him as well. However, his remaining in the Fire, if he enters it, is not like the remaining of the disbelievers (in the Fire). Rather, it is a period of remaining that has an end, as the Salaf of the Ummah and its Imams have broken this down into degrees. This is opposite of the Khawarij (Kharijites) and the Mu’tazilah (Mu’tazilites). The same applies to the remaining (in the Fire) of the person who commits suicide, and the person who murdered someone else intentionally and in transgression, and the remaining (in the Fire) of the person who committed fornication or adultery. All of this is from this matter. Whoever among these people considers these sins to be lawful, then he has disbelieved and he will remain in the Fire as the disbelievers will remain in the Fire (forever). We seek refuge with Allah from that.
In reference to those who do not consider these things lawful, and he only does them due to obedience to his desires and Satan, then he will not remain in the Fire forever – if he enters it – like the disbelievers will remain. However, he will remain in the Fire for a time that will end. This is because the Arabs in their language express any lengthy stay with the term Khlud (forever) and the Qur’aan was revealed in their language.
This is a tremendous issue that must be given careful attention. It should be known that there is a difference between the disbelievers remaining in the Fire and the disobedient (sinners among the Muslims) remaining in the Fire. Due to the ignorance of these two forms of remaining in the Fire, the Khawarij and the Mu’tazilah fell into a tremendous evil and corrupt belief. That is their ruling that the disobedient (sinners among the Muslims) would remain in the Fire eternally and forever just like the disbelievers.
The people of the Sunnah (Ahlus-Sunnah) opposed them in that and explained the falsehood of their position with clear evidences from the Book, the Sunnah and the statements of the Salaf of the Ummah. Indeed it has been authenticated from the Messenger of Allah
that he cursed the person who devours Riba, the person who gives it, the person who writes it and its witnesses, and he said:“They are the same (in sin).”
(Muslim no. 1598)
This was recorded by Imam Muslim in his Saheeh from Jabir bin ‘Abdullah (radhiyAllaahu anh). Al-Bukhari recorded in his Saheeh from Juhayfah (radhiyAllaahu anh) that the Prophet
cursed the person who devours Riba, the person who gives it, the woman who practices tattooing, the woman who seeks to get herself tattooed, and the maker of pictures.Thus, it is obligatory upon all of the Muslims to beware of Riba dealings and cooperating in that with those people who deal in Riba. This is due to the two mentioned Hadeeths and Allahs Saying:
“And cooperate in righteousness and piety, and do not cooperate in sin and transgression. And fear Allah. Verily, Allah is severe in punishment.
(Al-Ma’idah 5:2)
We ask Allah for success for all of the Muslims and us in doing that which pleases Him and being safe from the causes of His angel. Verily, He is the Best Who is asked.
Ash-Shaykh Ibn Baz (rahimahullaah)
Reference: Fatawa Islamiyah, Volume 3 - Sales Transactions, pg. 402-407
Walaykum-us-Salaam wa'Rahmatullaah.
islamdonlyway
Junior Member
asalamualikum
just wanted to know isit ok even if someone wanted to buy a house for his family as the house they live in hasnt got enough space to acoomondate the family and gets loan/mortgage will this be haram still ?
just wanted to know isit ok even if someone wanted to buy a house for his family as the house they live in hasnt got enough space to acoomondate the family and gets loan/mortgage will this be haram still ?
As-salaamu'Alaykum wa'Rahmatullaah,
I think the ruling makes it clear, that if the loan and so on, involves interest then it is Haraam - I say this from the ruling and not from myself.
If the circumstances change although the actual principle (that interest is involved) remains, then is it not the same?
Alhamdu'lillaah, there would be so much more blessings in pursuing a Halaal choice compared to a Haraam one. Is renting a place possible?
Walaykum-us-Salaam wa'Rahmatullaah.
islamdonlyway
Junior Member
inshallah brothers and sisters should try to make amends with halal choices, but not available to evryone.the thing i dont get is that in islam family bond is soo important and for someone living in a western country they cant most of the time afford to by a house without getting a loan etc.and inorder to live with his family they need to get a loan out ? i understand that riba is a sin but in this situation i dont understnd ?