23.4.15

Non Muslims in Islamic Society

Protection of Minorities, a Religious Obligation of Muslims

By: Aftab Khan

http://aftabkhan-Net.blogspot.com

“ .. Nearest in affection to the believers (Muslims) are those who say: "We are Christians…”(Qur’an;5:82).

"It was not until the Western nations broke away from their religious law that they became more tolerant, and it was only when the Muslims fell away from their religious law that they declined in tolerance". [Pickthall]

[حضرت محمدﷺ کا عیسائیوں کے ساتھ عہد [اردو]

Introduction:

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Although no one is safe in Pakistan and other Muslim countries fighting terrorism, occasionally acts of violence are committed against minorities especially the Christians, on various pretexts. No one is safe form the the terrorists, who attack Mosques, Churches and other places of worship, even the children in schools are not spared. The state has declared war against terrorism, targeting them every where. However it is not possible to guard each and every place. Citizens have to be vigilant.

Islam, while upholding balanced views in general, enjoins the most solicitous care for the weak and oppressed. In communities which base their civil rights on brute strength, the weaker go to the wall, and public opinion expects nothing else. Even in modern democracies of the saner sort, it is often told that it is the fate of minorities to suffer; strength of numbers here becomes the passport to power and privilege. The minorities (non Muslims) in an Islamic state are to be treated with justice in every way-in rights of property, in social rights, and in the right to opportunities of development. The non-Muslim living under the protection of a Muslim state is referred as Dhimmi, [from Zimma, protected (by state)] a free non-Muslim subject. They are exempt from duties of Islam like military service and Zakat, instead they are required to pay jizyah (poll-tax). Historically some Islamic governments paid this poll tax for poor non-Muslim subjects or reduced it to mere symbolic tax. If the State cannot protect those who paid jizyah, then the amount they paid is returned to them.

Pakistan

the minorities enjoy their rights through the social contract ingrained in constitution. They pay all taxes and serve in the armed forces. Many Christians like ‘Cecil Chaudhri’, are decorated war heroes and many more laid down their lives for the defence of

Pakistan

. I remember my class fellow Daniel, who joined Pak Army and laid down his life in East Pakistan during 1971 war. Justice Cornelius, the man of integrity rose to the coveted position of Chief Justice of Pakistan, while Justice Bhagwan Das retired as an honorable judge of Supreme Court and appointed Chairman of Public Service Commission. His role in judicial crisis remained exemplary.

Protection Non Muslims & Their Places of Worship:

It is one of the fundamental principles of Islam that every religion which has belief in God as its focal point must be accorded full respect; however much one may disagree with its particular tenets writes Muhammad Asad in his commentary, The Message of Qur’an. The Muslims are under an obligation to honour and protect any house of worship dedicated to God, whether it be a mosque or a church or a synagogue (also mentioned at Qur’an;22:40); and any attempt to prevent the followers of another faith from worshipping God according to their own lights is condemned by the Qur'an as a sacrilege. Allah says: “Hence, who could be more wicked than those who bar the mention of God's name from [any of] His houses of worship and strive for their ruin, [although] they have no right to enter them save in fear [of God]? For them, in this world, there is ignominy in store; and for them, in the life to come, awesome suffering.”(Qur’an;2:114).

A striking illustration of this principle is forthcoming from the Prophet's treatment of the deputation from Christians of Najran in the year 10 Hijrah. They were given free access to the Prophet's mosque, and with his full consent celebrated their religious rites there, although their adoration of Jesus as "the son of God" and of Mary as "the mother of God" was fundamentally at variance with Islamic beliefs (Ibn Sad I/I,'84 f).

Prophet Muhammad (peace be upon him) was the main enforcer of human rights safeguarding the legitimate interests of minorities: The monks of Mount Sinai were provided protection, hence it is ‘Sunnah’ (Tradition) of the Prophet Muhammad (peace be upon him) to protect the minorities. On establishing the first Islamic state at Medina, Prophet Muhammad (peace be upon him) entered into many alliances, treaties with the Muslims and the non-Muslims, securing peace and tranquility for the Muslims and non-Muslims alike.

The Charter of Medina, in fact was the first ever written constitution in the history of mankind for a multi religious society. This was based on the contract agreed upon by Muslims, Jews and others, stipulating that they all would be treated as equal citizens of Medina, giving the non-Muslims right of choosing a legal system they wished their affairs be governed by, be it Islamic or Jewish law or pre-Islamic Arab tribal traditions. This confirms the principle “no compulsion in religion”, freedom of expression and religious practice was open to everyone. It gave the right of protection, security, peace and justice; not only to Muslims, but also to the Jews who lived in the City of Medina, as well as the allies of Jews who were non-Muslims. The Jews were recognized as a separate political and ethnic minority, and allowed to practice their religion quite freely. In fact, Jews were considered on an equal bases as Muslims under the Islamic State.

The Prophet (peace be upon him) was very sensitive to the protection of minorities, as evident from the Hadith narrated by Abdullah bin Amr:

The Prophet (peace be upon him) said:

"Whoever killed a Mu'ahid (a person who is granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling)."(Sahih Al-Bukhari Hadith:9.49). Narrated Amr bin Maimun: The second Caliph Omar (after he was stabbed by a man from minority), instructed (his would-be-successor) saying, "I urge him (i.e. the new Caliph) to take care of those non-Muslims who are under the protection of Allah and His Apostle (peace be upon him) in that he should observe the convention agreed upon with them, and fight on their behalf (to secure their safety) and he should not over-tax them beyond their capability." (Sahih Al-Bukhari Hadith: 4.287).

It is one function of Islamic law to protect the privileged status of minorities, and this is why non-Muslim places of worship have flourished all over the Islamic world. Muslims during their rule granted freedom of worship to all religious communities in the Holy City of Jerusalem. Throughout the Muslim world, churches, synagogues and missionary schools were built within the Muslim neighborhoods. These places were protected by Muslims even during the contemporary crises in the Middle East. As per Qur’an; “…Did not Allah check one set of people by means of another there would surely have been pulled down monasteries churches synagogues and mosques in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid His (cause); for verily Allah is Full of Strength Exalted in Might (Able to enforce His Will).”(Qur’an;22:40)

Kindness and Equity:

Muslims are encouraged to act towards all the non-Muslims living in Islamic state with kindness and equity. As per Qur’an;

"As for such (of the unbelievers) as do not fight against you on account of your faith, and neither drive you forth from your homelands, Allah does not forbid you to show them kindness and to behave towards them with full equity. Indeed, Allah loves those who act equitably"(Qur’an;60:8).

There are numerous Hadiths, which encourage Muslims to be kind to other religious communities, especially those who constitute minorities in the Muslim State. As a result many deserving non Muslims were able to get very high positions in the Muslim hierarchy. Islam does not forbid engagement in respectful and peaceful dialogue with others, especially the People of the Book, provided that neither side exploit the illiteracy or dire financial need of others so as to psychologically manipulate them in the name of outreach.

Legal and Dietary Freedom:

Islamic law also permits non-Muslim minorities to set up their own courts, which implement family laws drawn up by the minorities themselves. The rights of minorities are well protected in Islam. Another interesting fact in Islamic history is that although Muslims are prohibited from preparing, selling and consuming alcohol, whereas the ruling is not the same with non-Muslim. If non-Muslim minority in an Islamic state wish to do so, and do not involve Muslims, they would actually be given this right, they even consume pork, strictly prohibited for the Muslims. This points out that the concept of human rights in Islam has often been given a much negative view. While throughout Europe and America, Muslims are not permitted to make the call to prayer (adhan) on loud speakers, church bells ring freely in the Muslim world.

Special Status of Christians as ‘People of the Book’ in Islam:

In order to be a Muslim, one has to affirm his belief in Allah (One God), His angels, His books (Qur’an and all scriptures previously revealed to His Messengers which also include the original Torah, Psalms and Gospel), His messengers (include all Biblical prophets, from Adam to Jesus, 25 mentioned by name in Qur’an), and Muhammad (peace be upon him) to be His Last Messenger, Resurrection after death on the Day of Judgement, accounting and the scales, hell and paradise and that the good and evil of Destiny are from Allah Most High. Muslims, Jews and Christians share their common ancestor Abraham (pbuh).The Christians and Jews are called People of the Book in Qur’an. Muslims are asked to call upon the People of the Book for common terms that is to worship One Allah, and to work together for the solutions of the many problems in the society.

In Islam there is no preference for any special race or chosen people. Allah says: “Those who believe (in the Qur'an) and those who follow the Jewish (Scriptures) and the Christians and the Sabians (a monotheistic group) and who believe in God and the last day and work righteousness shall have their reward with their Lord; on them shall be no fear nor shall they grieve.”(Qur’an;2:62). This is with reference to those Jews and Christians and monotheists who could not receive the message of Islam,

Islam is the only faith other than Christianity which regards Jesus Christ (pbuh) and Mary in very high esteem. One is astounded to find the some people portraying Islam and Muslims as the enemies of Christ, infidels and pagans, not realizing the respect and love Muslims have for Jesus and Mary (peace be upon them). The Qur’an mentions "Jesus" by name twenty five times, as the "Messiah" eleven times. He is also addresses as Jesus the son of Mary: “And We made the son of Mary and his mother a sign for mankind,..”(Qur’an;23:50). Chapter number nineteen in Qur’an has been named after ‘Mary’ and mentions her by name at least thirty three times. She is seen modestly dressed with her head covered; the Muslim women are also dressed modestly like Mary.

Doctrinal differences apart Qur’an grants special status by considering Christians nearest in affection to the Muslims:

“You will find the most violent in enmity to the believers are the Jews and the idolaters (pagan Arabs); and nearest in affection to the believers are those who say: "We are Christians." That is because among them there are men that are priests and monks, who do not behave arrogantly.”(Qur’an;5:82).

This is because the Christians do not believe, as do the Jews, that revelation is God's exclusive gift to the children of Israel; and their "priests and monks" teach them that humility is the essence of all true faith. It is noteworthy, points out Muhammad Asad, that the Qur’an does not in this context include the Christians among "those who are bent on ascribing divinity to aught beside God" (Alladhina ashraku-the element of intent being expressed in the use of the past tense, similar to Alladhina kafaru, Alladhina Zalamu, etc.): for although, by their deification of Jesus, they are guilty of the sin of shirk ("the ascribing of divinity to anyone or anything beside God"), the Christians do not consciously worship a plurality of deities inasmuch as, theoretically, their theology postulates belief in the One God, who is conceived as manifesting Himself in a trinity of aspects, or "persons", of whom Jesus is supposed to be one. However repugnant this doctrine may be to the teachings of the Qur'an, their shirk is not based on conscious intent, but rather flows from their "overstepping the bounds of truth" (mentioned at Qur’an; 4: 171, 5:77) in their veneration of Jesus Christ.

Jesus Christ and Islam:

Jesus Christ is highly respected by Muslims as prophet of God. Muslim is a person who submits his will to God. Jesus Christ (pbuh) said; “I can of myself do nothing: as I hear, I judge: and my judgment is righteous; because I seek not mine own will, but the will of Him that sent me.”(John;5:30), “Thy will be done”. (Mathew;6:10,26:42). Hence Jesus submitted his will to the ‘Will of God’ (Muslim). Muslims worship the same one God, worshiped by Jesus, they are required to offer obligatory prayes (Salah), keep fast (saum) and spend on charity (zakah) practice humility which was also practiced and preached by Jesus(Mathew;17:21, 23:23-24, 26:36, 1 Peter;4:8). Muslims are circumcised as was the Jesus (Luke;2:21-24), they greet in the same manner as Jesus (peace be upon him) greeted in Hebrew ‘Sholam alay kum’(Luke;24:36), the Islamic greeting in Arabic: “Assalaamu alai kum” both meaning ‘Peace be on you’. Muslims also do not eat pork nor indulge in intoxicants. Attire and appearance of Jesus with a beard is same as of faithful Muslim. Jesus was the last Hebrew prophet, who was sent by God to preached the implantation of the Law of Moses to the Jews (Mathew;5:17-20) and make lawful some of that which was forbidden to them(Qur’an;3:49,50). Muslims believe in Jesus as messenger of God (Bible;Acts;2:22), his miraculous birth without father(Qur’an;19:16-40, Matthew;1:18-25 & Luke;1:28-35), the miracles performed by the will of God(Qur’an;3:49, Mathew;4:23,9:35, Luke; 4:22, 9:11, 3:8 and Acts:4:16). They further believe in the revelations (Injeel, Gospel, scripture) he received form God, who saved him and raised him up to Himself, to be sent back to this world before end of time. Prophet Jesus (peace be upon him) prophesized the advent of Muhammad, peace be upon him.(John;14:16, 15:26,16:7,12-14, Qur’an;6:20).

Equitable Muslim Rule:

The history of Islam proves that Muslims, Christians, and Jews and other non Muslims [like Hindus in Moghal empire] lived together in dominant Islamic societies. When the 2^nd Caliph Omar took Jerusalem from the Byzantines in 634 C.E, he insisted on entering the city with only a small number of his companions. Proclaiming to the inhabitants that their lives and property were safe, and that their places of worship would never be taken from them, he asked the Christian patriarch Sophronius to accompany him on a visit to all the holy places. The Patriarch invited him to pray in the Church of the Holy Sepulchre, but he preferred to pray outside its gates, saying that if he accepted the invitation to pray in church, later generations of Muslims might use his action as an excuse to turn it into a mosque. A mosque was built on the spot where Omar prayed. The Christians entrusted the Muslims, and as such the key of the Church in Jerusalem kept in the hands of the Muslims.

Social Courtesies & Justice:

There are other social courtesies which Muslims are urged to extend to non Muslims: like the respect is to be extended to the non Muslim deceased;(Sahih Al-Bukhari Hadith:2.399). Condolences are desirable, even if the deceased was a non-Muslim. It is permissible for a Muslim to visit a sick non-Muslim person.(Fiqh-us-Sunnah, Fiqh 4.5). The strong emphasis placed on the need to behave with equity towards minorities has been heeded by Muslims throughout the ages. Minorities in the Muslim State have always enjoyed a fair and kind treatment by the Muslim majority. On the personal level, there is nothing to stop any Muslim from forging a friendship with non-Muslims who harbor no ill intentions against Islam or its followers.

Any man or woman, of any race or faith, may, on accepting Islam, freely marry any Muslim woman or man, provided it be from motives of purity and chastity and not of lewdness. As always, food, cleanliness, social intercourse, marriage and other interests in life, are linked with the duty to Allah and faith in Him. Duty and faith are for individual’s own benefit, here and in the Hereafter.

Social intercourse, including eating (halal) food and marriage with women from the People of the Book is permitted by Islam. According to Qur’an: “This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers but chaste women among the People of the Book revealed before your time when ye give them their due dowers and desire chastity not lewdness nor secret intrigues.”(Qur’an;5:5).

Islam looks after the interest of non believers with justice, the good deeds of non-believer will not be wasted. Narrated Anas ibn Malik: Allah's Apostle (peace be upon him) said about reward for a non-believer, that he would be made to taste the reward (of virtue in this world). (Sahih Muslim Hadith:1305). The children of minorities (non-Muslims), are similar to the children of Muslims with respect to their entry into Paradise.(Fiqh-us-Sunnah, Fiqh 4.89a).

Islam guarantees full protection and security of the State including freedom to practice religion to all non Muslims. Human life of Muslims and non Muslims alike, has a very high place in Islam. The killing of innocent people is strictly prohibited, according to Qur’an: “if anyone slew a human being unless it be for murder or for spreading mischief in the land it would be as if he slew the life of all mankind: and if anyone saved a life it would be as if he saved the life of all mankind.”(Qur’an;5:32). This commandment is not conditional to the killing of innocent Muslim but about killing of innocent human being (Al-nas). Killing is only permitted in state of war or through judiciary if some one commits some crime warranting such punishment. Violence through mob justice is totally against the teachings of Islam.

Conclusion:

Muslims love Qur’an and Prophet Muhammad (peace be upon him) than their own self, which should be abundantly clear to the world if they know little about Muslims and history. The reaction in the Muslim world against publication of blasphemous caricatures a Dutch newspaper is just a small indicator. The sectarianism has weakened the very foundations of Pakistan; even now the war with extremist elements is being fought by the soldiers of Pak Army, who are being martyred for the sake of peace and safety of citizens of Pakistan. The ruthless religious fanatics has no mercy even for their Muslim brothers, they kill innocent people through suicide bombers on the name of Islam. Hence under present circumstances the incidence of violence against minority non Muslims, should be considered as part of the larger scheme of terrorists and enemies of Pakistan to create anarchy to achieve their goals. The rough statistics show that there has been more blasphemy related incidences against Muslims than the minorities. Though any sane Muslim can not even think of such acts.

It appears that some people have the tendency to exploit the religious sensitivities of common Muslims to settle their scores or to achieve nefarious designs. The Christians and non Muslims living in Pakistan or elsewhere must understand the Muslim sensitivities and be extra conscious not to provide any opportunity to the fastidious elements to exploit. However any act of violence, against peaceful citizens cannot be condoned on any pretext. The culprits should be apprehended and those found negligent in protecting the citizens should be punished through the process of law, to avoid reoccurrence of such crimes. The media should play its part in educating the society to be tolerant, non violent and law abiding.

Tolerance and moderation which Muslims appears to lack now, has been the hallmark of Islam. Allah says: “We have made you (Muslims) a community of the middle way (keeping balance in extremes) so that you may testify against mankind and that your own Messenger may testify against you.”(Qur’an;2:143). The English educationist and historian, Thomas Arnold observed: ‘During the Muslim rule, on the whole, the level of tolerance exhibited towards non Muslims was missing in Europe till modern times’. The Muslims as true followers of Prophet Muhammad (peace be upon him) and adherent of Qur’an, should be tolerant towards minorities and adhere to Shari’a (Islamic Law). The great scholar Marmaduke Pickthall was very right, when he wrote:

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Riba, Usury

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History of Usury in Judaism & Christianity:

In modern law usury, is the practice of charging an illegal rate of interest for the loan of money. In Old English law, the taking of any compensation whatsoever was termed usury. With the expansion of trade in the 13th century, however, the demand for credit increased, necessitating a modification in the definition of the term. Except for Geneiss;23:9, Jeremiah;32:10, and Ruth; 4:8, Scripture makes no reference to transaction procedures. Interest is however prohibited in Bible: “Take no interest from him or increase, but fear your God; that your brother may live beside you. You shall not lend him your money at interest, nor give him your food for profit.”(Leviticus;25:39-37 also Deuteronomy; 23:19-20).

The violation of this law was viewed as a great crime (Psalms;15:5; Peter; 28:8; Jeremiah; 15:10). After the Return, and later, this law was much neglected (Nehemiah; 5:7,10). The Jews consider that usury is prohibited with in Jews and that they could charge interest from gentiles: “Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.”(Deuteronomy;23:20). Thus the Jews became to be known as money lenders, hated by the masses in Europe due to their exploitation by Jews who charged the interest at exorbitant rates. In the Middle Ages the Christian Church attempted to enforce certain moral commands adverse to commercial transactions. The taking of interest for loans of money was considered income without true work and, therefore, sinful and prohibited. There was also an attempt to generalize the idea of a just price. Although both rules, and especially the former, influenced the law and the economy for centuries, neither of them finally prevailed in the secular world. The growth of finances, industry, and land estate ruled the rabbis to develop laws concerning contracts, partnerships, and legal arrangements to circumvent the biblical prohibition against usury. A series of modes of transaction effecting the transfer and acquisition of property evolved. Usury then was applied to exorbitant or unconscionable interest rates. In 1545 England fixed a legal maximum interest; any amount in excess of the maximum was usury. The practice of setting a legal maximum on interest rates later was followed by most states of the United States and most other Western nations.

Prohibition of Riba in Islam:

Defining Usury (Riba): Riba (literally ‘usury’ or ‘interest’) is prohibited in Islam, for the principle is that any profit sought should be through own exertions and at our own expense, not through exploiting other people or at their expense. The Arabic term Riba is considered synonymous to ‘usury’ which has been defined in the writings of a number of very early Muslim scholars, it may help to understand its broader meanings. In his commentary on the Qur'an, Imam Al-Razi says: "The usury based on time delay was the type commonly practiced in pre-Islamic days. A man would lend another person some money for a specified term stipulating that he would charge him a specified amount every month while the principal amount remained intact. When the agreed time arrived, the lender would request repayment. If the borrower cannot pay, he increases the monthly payment and the time of the loan." Al-Jassas says: "It is well known that usury in pre-Islamic days was simply a loan given for an appointed time with a stipulated increase. That increase compensated for delay. This is prohibited by Allah." Mujahid says: "In pre-Islamic days, when a man had borrowed money from another, he would come to him and say: I will pay you so and so if you allow me a longer period for repayment." Qatadah says: "The usury practiced in pre-Islamic days took the form of a sale made for a specified term. When payment is due and the buyer does not have the money to pay the seller, he agrees to pay him extra in return for a postponement." Imam Ahmad ibn Hanbal defines usury in the same terms, saying: "If a man had lent money to another and the time of repayment was due, the lender would say to the borrower: You either pay me now or increase the amount to be paid. If he does not settle the debt then and there, one agrees to increase the amount and the other extends the time for repayment." All these definitions agree on the nature of usury. It is financial compensation for time delay. This is what is known as "increase in lieu of time extension." All scholars and all Muslim schools of thought are unanimous that this type of Riba is strictly forbidden. However as regards to the other explanations of Riba (Usury) there is room for difference of opinion. 'Umar bin Al-Khattab, (2nd rightly guided Caliph) according to Ibn Kathir, felt some difficulty in the matter, as the Apostle left this world before the details of the question were settled. Riba (Usury) was one of the three questions on which he wished he had more light from the Prophet (peace be upon him). Muslim scholars, ancient and modern, have worked out a great body of literature on Riba, based mainly on economic conditions as they existed at the rise of Islam.

Increase in Lieu of Quality:

There is another type of Riba, which is known as "increase in lieu of quality". This takes the form of exchanging two quantities of the same kind, such as dates for dates, wheat for wheat, rice for rice. A person may offer 1.5 kilogram of dates or wheat or rice, etc. in return for one kilogram of the same type but of higher quality. There is no doubt that there may be several types of the same produce and their qualities differ immensely. Prices could range from the very cheap to the very expensive, with the latter being two or three or four times as much as the price of the former. It is conceivable that people would like to barter some of their produce for a smaller amount of a higher quality type. But this again is forbidden in Islam as evident from Hadith of Prophet Muhammad(peace be upon him); Narrated by Abu Said al Khudri: Once Bilal brought Barni (i.e. a kind of dates) to the Prophet and the Prophet asked him, "From where have you brought these?" Bilal replied, "I had some inferior type of dates and exchanged two Sa’s (measurement of weight) of it for one Sa of Barni dates in order to give it to the Prophet (peace be upon him) to eat." Thereupon the Prophet(peace be upon him) said, "Beware! Beware! This is definitely Riba! This is definitely Riba! Don't do so, but if you want to buy (a superior kind of dates) sell the inferior dates for money and then buy the superior kind of dates with that money."(Sahih Al-Bukhari Hadith 3.506). Narrated by Ibn Umar: At an other occasion the Prophet (peace be upon him) said; "The selling of wheat for wheat is Riba except if it is handed from hand to hand and equal in amount. Similarly the selling of barley for barley, is Riba except if it is from hand to hand and equal in amount, and dates for dates is usury except if it is from hand to hand and equal in amount. (Sahih Al-Bukhari Hadith 3.379).

Modern Banking Transactions:

While there are some differences between such usurious practices and banking transaction in today’s world; but there are also essential similarities. In a loan obtained from a bank, a borrower pays a regular amount of interest, which does not affect the principal. This is similar to the practice of pre-Islamic days when a borrower used to pay every month a certain sum to the lender, while the principal remained the same. Moreover, in a banking transaction, when the loan is repaid over a longer period of time, the amount of interest charged is also higher, although its rate may remain the same.

Strict Prohibition of Riba in Qur’an:

It should be well understood that there is no case of prohibition stated in the Qur'an more forcefully than the prohibition of Riba. Allah warns the believers that they must desist from practicing usury or they would face a war declared on them by Allah and His messenger (peace be upon him): “O You who believe! Fear Allah and waive what is still due to you from usury if you are indeed believers; or war shall be declared against you by Allah and His Apostle. If you repent, you may retain your principal, causing no loss to debtor and suffering no loss.”(Qur’an;2:278-279). However some eminent scholars have argued that banking transactions and the system of interest is different from Riba as called in Islam (?)

The Islamic law of transactions as a whole is dominated by the doctrine of prohibition of Riba. Basically, this is the prohibition of usury, but the notion of Riba was rigorously extended to cover, and therefore preclude, any form of interest on a capital loan or investment. And since this doctrine was coupled with the general prohibition on gambling transactions, Islamic law does not, in general, permit any kind of speculative transaction the results of which, in terms of the material benefits accruing to the parties, cannot be precisely forecast. The charging of interest is strongly prohibited according to Qur’an; “Those who devour usury will not stand except as stands one whom the Evil One by his touch hath driven to madness. That is because they say: "Trade is like usury but Allah hath permitted trade and forbidden usury. Those who after receiving direction from their Lord desist shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (the offence) are companions of the fire: they will abide therein (for ever)”.(Qur’an;2:275). “Allah will deprive usury of all blessing but will give increase for deeds of charity: for He loveth not creatures ungrateful and wicked.”(Qur’an;2:276). “That which ye lay out for increase through the property of (other) people will have no increase with Allah: but that which ye lay out for charity seeking the Countenance of Allah (will increase): it is these who will get a recompense multiplied.”(Qur’an;30:39). Prophet Muhammad (peace by upon him) reemphasized the abolishment of usury in his Last Sermon at Hajj, he said;” All usury transactions, which have been made in the past days of ignorance, are hereby abrogated. You may claim only your capital, neither inflicting nor suffering any injustice. Allah has decreed that no usury is permissible. The first usury transactions I abrogate are those of my uncle, Al-Abbas ibn Abdul Muttalib,”. In some Muslim countries efforts are being made to replace the ‘Interest’ with Islamic compliant substitutes.

Interpretations of Riba:

Owing to the fact that interest occupies a central position in modern economic life, and specially since interest is the very life blood of the existing financial institutions, a number of Muslims have been inclined to interpret it in a manner which is radically different from the understanding of Muslim scholars through last fourteen centuries and is also sharply in conflict with the categorical statements of the Prophet (peace be on him). According to Islamic teachings any excess on the capital is Riba (interest). Islam accepts no distinction, in so far as prohibition is concerned, between reasonable and exorbitant rates of interest, and thus what came to be regarded as the difference between usury and interest; nor between returns on bonus for consumption and those for production purposes and so on. Hence the Islamic mode of Riba free banking, is gaining popularity. In Islam the basic principles of the law are laid down in the four root transactions of (1) Sale (bay'), transfer of the ownership or corpus of property for a consideration; (2) Hire (ijarah), transfer of the usufruct (right to use) of property for a consideration; (3) Gift (hibah), gratuitous transfer of the corpus of property, and (4) Loan ('ariyah), gratuitous transfer of the usufruct of property. These basic principles are then applied to the various specific transactions of, for example, pledge, deposit, guarantee, agency, assignment, land tenancy, partnership, and waqf foundations. Waqf is a peculiarly Islamic institution whereby the founder relinquishes his ownership of real property, which belongs henceforth to Allah, and dedicates the income or usufruct of the property in perpetuity to some pious or charitable purpose.

Inflation:

Inflation is the very real problem, which makes it difficult for anyone to advance money to another for a period of time without making a loss on transaction. That not only applies to a loan given to another person, but also to money kept in a current account, which pays no interest. Any form of saving which does not give returns, is a losing value because of inflation. There must be no injustice, perpetrated or suffered. That is the divine order stated clearly in the Qur'an: “You shall inflict no injustice and shall suffer none.”(Qur’an;2:279), “O my people! Give full measure and weight in all fairness. Do not defraud people of their goods and do not spread mischief in the land.”(Qur’an;11:85). All this requires thorough study so that scholars are able to come up with answers to present-day problems, instead of applying the rulings of earlier scholars to later problems. Using interest to offset the decrease in money value caused by inflation has some merit. Here the purpose is to maintain the real value of what a person has. The question is whether it is permissible to do that or not? This is a very difficult question and scholars have not come up with a definitive ruling on this point. The problem will remain until a satisfactory answer is found to ensure fairness to investor, lender and borrower, without exploitation.

Divergent Opinions:

There are scholars who argue that fixing a guaranteed rate of returns in advance is acceptable because it protects the interest of the individual investor. The rector of Al-Azhar has come strongly in favour of this method. Dr Riazul Hasan Gillani, holds doctorate from Al-Azhar University according to him: Certain kinds of Riba were considered undesirable (makrooh) but not prohibited according to Fatawa Alamgiry & Imam Abu Hanifa. There were three kinds of Riba, and with the exception of one form, the remaining two were undesirable (makrooh) but not prohibited (haram). The three forms of Riba were Riba Uddain (Debt: Something owed, such as money, goods, or services) Ribaul Qarz (Loan: Something lent for temporary use) and Ribaul Fazal, the Holy Prophet (peace be upon him) prohibited Riba Uddain (Debt) through a decree but did not enforce it on the two forms which were declared undesirable (makrooh) but not prohibited (haram). Dr Gillani elucidates that under Islamic injunctions a woman’s demand for divorce is undesirable (makrooh) but if she insists, it could not be denied to her. If somebody dealt in makrooh Riba, he was not committing a sin. The believers were advised to avoid makrooh Riba, but not prohibited as they were from Riba Uddain (Debt).

According to Sheikh Al-Azhar Dr. Syed Mohammad Tantawi, a prominent modern-day jurist opines that, the government savings schemes do not fall into the category of Riba at all, because these are investment schemes and not Qarz schemes. Among the other scholars who think that the interest is different from usury, most notable is Dr. Ma’roof Ad-Dawaleebi, who is a scholar of high repute and who has been involved in politics, being former prime minister in Syria and an advisor to the king of Saudi Arabia for many years. Earlier he has been a professor of law in the University of Damascus. This has given him the very important mix of looking for practical solutions and a high standard of scholarship.

Eminent Pakistani scholar, Javed Ahmad Ghamidi in discussions opines usury to be an evil which is fully integrated in the present international financial system. It should be replaced by Islamic financial system at least in the Muslim societies, till then one should avoid it as far as possible. However, under unavoidable circumstances one has to live with this evil as was the case of slavery, which was gradually phased out. He argues that while there is prohibition of taking Riba, there is no restriction of paying extra on loan because the loan is taken under necessity or compulsion, according to him, Qur’an and Hadith forbids taking Riba or assisting in collection of Riba. Taking lead from the Qur’anic doctrine of necessity, whereby the prohibited (Haram) becomes temporarily permissible under certain extreme conditions; “…But (even so) if a person is forced by necessity without willful disobedience nor transgressing due limits thy Lord is Oft-Forgiving Most Merciful.” (Qur’an;6:145), he opines that the widows, orphans, sick, retired elders who have no other source of income may invest in government saving schemes to get subsistence to survive, though Islamic welfare government should look after them even without investment.

All Types of Interest, Riba Forbidden:

The majority of Islamic scholars still consider all types of interest as Riba, hence forbidden. “...There is none who can change His words..”(Qur’an;18:27). There is no doubt that Riba is prohibited, but there was some thing about Riba which even 'Umar bin Al-Khattab wanted to know more form Prophet (peace be upon him) before he left the world. Till Ummah develops a consensus on the serious issue of defining the Riba, the advice of Prophet Muhammad (peace be upon him) be followed, who advised the Muslims to consult their hearts after having studied a matter carefully. Allah knows the matters of heart well.

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Article on Riba by Dr.Fazal ur Rehman

"Riba is usually translated in Urdu by the word sud, which is of Persian origin and literally means “profit” is antonym being ziyan. Sud is not synonymous with the Quranic term Riba but is synonymous with the Arabic word 'Ribah'. In fact, any attempt to translate the Quranic term, “riba” in any language, is not only futile, but is also the source of much confused thinking on the subject.- [Extract from article by Fazalur Rahman]

The literal meaning of riba (Arabic Quote To Be Added) as illustrated by the Qur’anic usage is:
To grow e.g. (Arabic Quote TBA)
“And thou beholdest the earth barren, then when We send down water upon it, it quickens and grows…” (XXXII: 5)
To increase; to prosper; (Arabic Quote TBA)
“God destroys riba, but makes alms prosper” (II: 276); (Arabic Quote TBA)
“And whatever you invest in riba so that is may increase upon the people’s wealth, it increases not with God;” (XXX: 39);
to rise ( for example of a hill) as, (Arabic Quote TBA)
“ And we gave them refuge upon a height…..” (XXIII: 50);
This is the translation by Mazheruddin Siddiqi of an Urdu article by the author entitled Tahaqiq-I Riba which was published in the monthly Urdu journal of this institute. Fikr-o Nazar i/5 (November 1963). – (Ed.). (Arabic Quote TBA

“As the likeness of a garden upon a hill…” (II:265)

to swell (for example, foam), as (Arabic Quote TBA)

“Then the torrent carried a swelling scum;” (XIII: 17)

to nurture; to raise ( a child); as (Arabic Quote TBA)

“My Lord, have mercy upon them (i.e my parents) as they raised me up when I was little!”(XVII:24) (Arabic Quote TBA)

“Did we not raise thee amongst us as a child?” (XXVI: 18);

augmentation increase in power, etc., as (Arabic Quote TBA)

“He seized them with a surpassing grip…” (LXIX: 10) (Arabic Quote TBA)

“That one Nation be more powerful than another nation.” (XVI : 92)

From the lexical meaning giving above, the technical meaning of the term “riba” is derived, discussed in the article in detail

ROLE OF THE INTEREST-RATE IN THE PRESENT-DAY ECONOMY

In the modern science of Economics the rate of interest occupies the same place as price and performs the all-important function that any price-mechanism performs, viz., of regulating the supply and demand of credit and rationing it among the customers. If the rate of interest, i.e., the price of loaning money, is reduced to zero, then we are faced with a limited supply and an infinite demand. It would become impossible to control the rationing of credit available, so to say, and to assign priorities. Especially in a society like ours where there is a great danger of nepotism and corruption, it is well-nigh impossible to conceive that correct priorities and correct amounts will be the order of the day with the optimum use of the available funds for development. At present, however, the rate of interest functions as the objective standard of allocating the credit principle and the real need for a loan is expressed by readiness to pay the proper price, i.e. the interest-rate is arbitrary is absolutely groundless, simply because it is genuinely a price any other price. Mawdudi, explaining the theory which points to the law of supply and demand as the basis of bank-interest, says, “Just think what this comes to mean.” The capitalist does not straightforwardly and by fait means enter into partnership with the businessman, and obtain his rightful share in the profits earned by him (the businessman). On the other hand, he makes a rough estimate of the minimum profit likely to be made by the businessman. Therefore, he says to himself, ‘I should receive so much interest on the money I loan out to him’. The businessman too, on his part, makes a rough estimate of the maximum profit he is likely to earn from the amount of credit he is going to obtain. Therefore, he says to himself, ‘the interest that I pay should not exceed beyond this point’. Thus both the debtor and the creditor indulge in speculation.”

It seems that Mawdudi has not made a serious study of our present banking system. The kind of picture he has in mind of haggling and of mutual adjustment between the needs of the debtor and the creditor may be true of the usurious practices of the baniya, but is not all true of the financial system banks. The prices in petty business may rise or fall, and, in fact they usually do so, but the rate of interest does not rise or fall even by half or one-fourth per cent except under the stress of diverse and multiple economic factors, and such a rise or fall in the rate of interest itself becomes an important economic factor. The fixation and determination of the rate of bank-interest is not the result of any simple mutual understanding between the debtor and the creditor but the outcome of many complex economic factors.

In the opinion of some economist, the rate of interest can be brought down to zero. In fact the general trend of the economic system has been towards the lowering of the rate of interest. But this can come about only if the volume of the real wealth and state of equality or near-equality comes to exist between supply and demand of money and credit becomes very easy. But this has not been achieved yet even by highly developed countries like the United States. To bring about such conditions in our country, we shall have to make untiring efforts for the production of real wealth and for the formation of capital and unless we succeed in attaining this objective, we shall have to put up with the present rates of interest.

Economists of the Communist school of thought hold a different view of the rate of interest. According to their theory, it is labour only and not capital which produces “surplus value,” i.e. the profit. On this theory, there is no basis at all even for the profits of private business not to speak of the profits made by the banks or the banks-interest. However, the present fiscal system, as it is functioning in Soviet Russia, Yugoslavia and other Communist countries, has to accept bank interest as a necessity contrary to its basic economic theory. The Communist explains this anomaly by treating the present condition as a period of transition in which there can be no escape from bank-interest. They argue that when they have attained their highest ideal, that is of establishing the Communist society organized on the principle, “to every man according to his needs and from every man according to his capacity,” the present banking system with its rates of interest will be abolished. Apart from the question whether or not the system envisaged by Communist is practicable, the difficulty is that if we accept the Communist system, we shall have, also, to accept all it’s regimentations and the coercion employed by it, which, we think, would be resisted by the majority of our people.

As we have, however, explained in the preceding sections of this paper, the general Qur’an teaching wants to develop the maximum of co-operative spirit and socio-economic justice, which is called sadaqah by the Qur’an and which must not be confused with the begging and giving of alms. The co-operative spirit envisaged by the Qur’an was well illustrated by the mu’akhat established by the Prophet after his migration to Medina between the Muhajirun of Mecca and the local Ansar. In the Welfare Co-Operative Commonwealth of Islam, based on the true spirit of sadaqah, bank-interest will certainly be eliminated, because in his ideal Commonwealth, there will be competition among men, but only for virtue and mutual help. To strive to achieve this ideal is the noblest jihad of our times. But if we are to carry on this jihad for the setting up of the Islamic Welfare Co-Operative Commonwealth, it is equally necessary that we should not close our eyes to the present realities, howsoever unpalatable they may be. The abolition of interest presupposes the highest degree imaginable of co-operative spirit and, therefore, cannot be implemented today unless the country’s economy and production are to be left in the direst jeopardy. At present this type of Islamic spirit of co=operation is wanting in our society and, indeed, we are now at the opposite pole from the social order envisaged by the Qur’an. This being the case, it will become particularly impossible for the government to raise interest-free loans for it’s basic non-profit-making projects, such as roads, hospitals, schools, etc. No economy can be built today, nor was one built by our forefathers on qard hasan (qardah-yi hasanah), although private institutions should be encouraged in this direction for purely philanthropic purposes. We, therefore, conclude that the abolition of interest in the present state of our economic development would be a cardinal error.

CONCLUSION

1.(a) The clear words of the Qur’an, “Consume not riba with continued redoubling.
(b) The chronological order in which the verses prohibiting riba were revealed.
(c) The historical traditions concerning the nature of riba going back to the eminent tabi’z commentators of the Qur’an.
(d) The hadith-material describing the historical context in which the verse “remit what is left of riba” was revealed,-all this evidence establishes the following definitions of riba:
“Riba is an exorbitant increment whereby the capital sum is doubled several-fold, against a fixed extension of the term of payment of the debt.”

2. The prohibition of this riba by means of law is a religious necessity.

3. The Qur’an has declared that the opposite of riba is sadaqah which is by no means a form of beggary. In view of this it is the moral duty of the Muslims to build up a system of economy based on sadaqah, i.e. co-operation and mutual consideration. Co-operative effort of the Government and the people is needed to achieve this goal.

4. The basic moral idea underlying the Qur’anic prohibition of riba has been given a wider extension and application in the hadith literature, but the contradictions and inconsistencies in the riba-hadith and the evolutionary trend in this literature leading to an ever-increasing rigidity vitiate its authenticity and authority.

5. The passion for sadaqah inculcated by the Qur’an and the way in which the hadith-material supports and elaborates this idea lead to the conclusion that all immoral forms of financial and economic transactions fall under the category of what Ibn Qayyim calls “concealed riba”. But it is necessary to maintain a distinction between the Qur’anic riba, and the term ‘riba’ as used in later times and by later writers.

6. The system of economy which the Qur’an requires us to establish, being based on the spirit of co-operation, the further nourishment and development of this spirit in the right manner and the reconstruction of society in accordance therewith would make bank-interest and the present banking system quite superfluous which is just what the spirit of the Qur’an and the Sunnah requires of us.

7. As long as our society has not been reconstructed on the Islamic pattern outlined above, it would be suicidal for the economic welfare of the society and the financial system of the country and would also be contrary to the spirit and intentions of the Qur’an and Sunnah to abolish bank-interest.

8. In accordance with the principle of (Arabic Quote TBA) or “graduation” and (Arabic Quote TBA) or “the easing of the way”, it would be necessary to enact legislation against such grave social inequities as feudalism and hoarding, etc. before proceeding to abolish bank-interest.

9. It would be necessary for every citizen of Pakistan to work arduously and with an untiring zeal to reach the desirable goal of reducing bank-interest to the zero point, in other words, to eliminate it completely. For this end, it would be necessary to increase the volume of real wealth and credit capital in the country to such a point that an equality or near-equality comes to exist between the supply and demand of money in credit, and credit becomes very easy. In such ideal circumstances the motive for bank-interest, and indeed, the profiteering motive may become extinct.

10. The Measures adopted by the Government and the collective efforts made by the Muslims in general, alone will bring into existence that Welfare Co-operative Commonwealth which is the only way to establish the economic system of Islam in the present modern conditions.

Extract from article By Fazulr Rahman (modern scholar) : http://ebooks.rahnuma.org/religion/

http://en.m.wikipedia.org/wiki/Islamic_banking

Related:
http://en.wikipedia.org/wiki/Usury