الربا في الشريعة الإسلامية

الربا في اللغة هو الزيادة ، وفي الشرع عبارة عن عقد فاسد بصفة سواء كان هناك زيادة ، أو لا ألا ترى أن بيع الدراهم بالدراهم نسيئة ربا وليس فيه زيادة والربا حرام بالكتاب والسنة ، أما الكتاب فقوله : تعالى وحرم الربا ، وأما السنة فقوله : صلى الله عليه وسلم أكل درهم واحد من الربا أشد من ثلاث وثلاثين زنية يزنيها الرجل ومن نبت لحمه من حرام فالنار أولى به وقال ابن مسعود آكل الربا وموكله وكاتبه وشاهده إذا علموا به ملعونون على لسان محمد صلى الله عليه وسلم إلى يوم القيامة كذا في النهاية . قال رحمه الله : ( الربا محرم في كل مكيل وموزون إذا بيع بجنسه متفاضلا ) سواء كان مأكولا ، أو غير مأكول . قوله : ( فالعلة فيه الكيل مع الجنس ، أو الوزن مع الجنس ) ويقال : القدر مع الجنس وهو أشمل ; لأنه يتناول الكيل ، والوزن معا بخلاف لفظ الكيل فإنه لا يتناول الوزن ولفظ الوزن لا يتناول الكيل ، وأما لفظ القدر فيشملهما معا . وقال الشافعي العلة الطعم مع الجنس في المطعومات والثمنية في الأثمان وقال مالك العلة الاقتيات والادخار مع الجنس وفائدته فيمن باع قفيز نورة بقفيزي نورة لا يجوز عندنا لوجود الكيل مع الجنس وعند الشافعي يجوز لعدم الطعم وكذا يجوز بيع بطيخة ببطيختين وبيضة ببيضتين وحفنة بحفنتين عندنا لعدم الكيل ولا يجوز عنده لوجود الطعم قال في الهداية وما دون نصف صاع في حكم الحفنة ; لأنه لا تقدير في الشرع بما دونه حتى لو باع خمس حفنات من الحنطة بست حفنات منها وهما لا يبلغان حد نصف صاع جاز البيع ولو باع حفنة بقفيز لا يجوز كذا في النهاية قال : لأنه إذا كان أحد البدلين لا يبلغ حد نصف صاع ، والآخر يبلغه ، أو يزيد عليه فبيع أحدهما بالآخر لا يجوز وكذا ما يدخل تحت الوزن كالحديد والرصاص فإن الربا يثبت فيه عندنا لوجود القدر وهو الوزن والجنس وعنده لا يثبت فيه لعدم الطعم والثمنية والجنس بانفراده يحرم النساء عندنا . وقال الشافعي رحمه الله تعالى لا يحرم النساء بيانه إذا باع هرويا بهروي ، أو مرويا بمروي نسيئة لا يجوز عندنا وعنده يجوز وكذا إذا باع شاة بشاة نسيئة لا يجوز عندنا وعنده يجوز وكذا إذا باع عبدا بعبد إلى أجل لا يجوز لوجود الجنسية وهي بانفرادها تحرم النساء وأجمعوا على أن التفاضل يحل .

بالنسبة للمهندسين المعماريين ومعهد (الربا) انظر المعهد الملكي للمهندسين المعماريين البريطانيين Riba (Arabic: ربا, أص‌د: [rɪbæː]) تعنى الربا وهو بصفة عامة ممنوع في الفقه الاقتصادي و الفقه الإسلامى . هناك نوعان من الربا التي ناقشها فقهاء الشريعة الإسلامية ، التي يحظرها القرآن (زيادة في رأس المال دون أي مقابل , أو عوض) ، وأنه محظور في السنة (التي تضم بيوع السلع الأساسية بكميات غير متكافئة , أى بيع الذهب بالذهب والفضة بالفضة والشعير بالشغير والملح بالملح..إلخ .).

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 خلفية

هناك نوعان من الربا حرم الربا في المجتمع المدنى (يثرب) للنبي محمد (صلى الله عليه وسلم)، كما كان عليه الحال في العالم المسيحي في القرون الوسطى. تاريخيا ، وإجماع فقهاء المسلمين على أساس أن أي قرض الذي ينطوي على زيادة في السداد كان محظورا ، وعلى هذا النحو ، كان محظورا في الدولة الإسلامية. مع ظهور عصر التنوير في أوروبا ، أثيرت تساؤلات بشأن حظر الربا مما أدى إلى السماح له من أجل التجارة. مع النمو الاقتصادي الذى لا مثيل لها في الغرب بدأ العالم الإسلامي ينظر في مناقشة حظر الربا في القرن 19th.

الربا ويعتبر من بين سبع خطايا شنيعة (السبع الموبقات آل Mubiqat- السَبعَ الموبِقاتِ), و تعنى:

• الاعتقاد في آلهة من دون الله.
• السحر.
• قتل النفس بغير الحق.
• الربا/الزيادة.
• أكل مال اليتيم بالباطل.
• التولى (الفرار) يوم الزحف (يوم ملاقاة العدو).
• قذف المحصنات المؤمنات (اتهام النساء ، العفيفات التقيات).

القرآن ينص:

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ الرِّبَا أَضْعَافًا مُّضَاعَفَةً وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ

3:130 يا أيها الذين آمنوا ، لا تأكلوا الربا, أضعافا مضاعفة,وإتقوا الله لعلكم تفلحون.

وَأَحَلَّ اللّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا

2:275 وَأَحَلَّ اللّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا

محمد قال في خطبة الوداع : "إن الله حرم عليكم أن تأكلوا الربا ، ولذلك فإن كل التزام بالربا يجب التنازل عنه من الآن فصاعدا. ولكن ، لك أن تبقي رأس المال الخاص بك ،. لن يلحقك ظلم ولايجوز لك أن تظلم أحدا. إن الله حكم ببطلان الربا وكل ربا الجاهلية موضوع, وربا عم الرسول صلى الله عليه وسلم العباس بن عبدالمطلب, أول ربا يوضع(يحظر) `.” . القرآن الكريم يحرم الربا صراحة ، وبما أن القرآن الكريم هو مصدر توجيه لاينازعه مصدر غيره، وجميع المسلمين أجمعوا على تحريم الربا. وليس هناك اختلاف في الرأي بين أي مدرسة فكرية بشأن حظر الربا في الشريعة الإسلامية.

يذكر القرآن أن الشخص الذى يتعامل بالربا(ربا) سوف يقف (يوم القيامة)( كالذى يتخبطه الشيطان من المس. هنا القرآن الكريم يجعل من الواضح أن "التجارة" و "الربا" ليسا نفس , وأن الله نهى عن "الربا" وسمح "بالتجارة". ويؤكد أكثر من تنص على أن كل من يقبل ذلك بتوجيه من الله يجب التوقف فورا عن التعامل بالربا ، وأولئك الذين يعودون إلى الربا بعدالعلم بأوامر الله التى قد وصلتهم فهؤلاء هم أهل النار , لأن الله يمحق الربا أى يدمره ويجزى الذين يؤدون الصدقات وينفقون أموالهم للفقراء والمحتاجين.</ref >

لعن الرسول محمد صلى الله عليه وسلم , من يتعامل بالربا, عن جابر: أن الرسول صلى الله عليه وسلم قال:لعن الآخذ والمعطى, وكاتبه وشاهديه, وقال : كلهم سواء [فى الذنب] ." [صحيح مسلم, صحيح البخارى, الترمذى, إبن ماجة, البيهقى و مسند الإمام أحمد]

وتعتبر الشريعة الإسلامية الربا كأداة للقمع ووسيلة لظلم الآخرين, ونهب أموالهم من خلال استغلال احتياجاتهم وظروفهم وحيث أنه حرم الربا, ومايترتب عليه , فهو قد شجع على الإنفاق والصدقات للمساكين والمحتاجين ولذلك ، قال محمد ان "الله قد حكم أن لا يكون هناك أي ربا: “ .[خطبة الوداع]

جريمة التعامل بالربا هي من الخطورة بحيث أن الله قد أعلن الحرب ضد أولئك الذين يتعاملون في الربا. محمد لعن كل من يتعامل بالربا, الشخص الذي يأكله ، وشاهديه وكاتبه , أنهم جميعا "سواء".

المسلمون في جميع أنحاء العالم تقليديا تجنبوا أكل لحم الخنزير و معاقرةالمشروبات الكحولية ، في حين ،أن الربا يعتبر أسوأ بكثير من ذلك. أعلن محمد صلى الله عليه وسلم أن أكل الربا أسوأ من إرتكاب الزنا , وأسوأ من "زنا الرجل بأمه" .

 التسمية

The word riba was linguistically used by the Arabs prior to Islam to refer to an increase. In commercial practice, it referred to the increase on loans, namely, interest.

The definition of riba in classical Islamic jurisprudence was "surplus value without counterpart." When currencies of base metal were first introduced in the Islamic world, no jurist ever thought that paying a debt in a higher number of units of this fiat money was riba" as they were concerned with the real value of money (determined by weight only) rather than its numerical value. For example, it was acceptable for a loan of 1000 gold dinars to be paid back as 1050 dinars of equal aggregate weight of gold (i.e., the value in terms of weight had to be same because all makes of coins did not carry exactly similar weight) - therefore having the same real value.

 Prohibition of Riba

The Quran deals with riba in 12 verses, the word appearing 8 times in total, 3 times in 2:275, and once in 2:276, 2:278, 3:130, 4:161 and 30:39.

The Mekkan verse in Surah al-Rum was the first to be revealed on the topic: And whatever Riba you give so that it may increase in the wealth of the people, it does not increase with Allah (Quran 30:39)

The others are Medinan verses: And because of their charging Riba while they were prohibited from it (Quran 4:161) Those who believe do not eat up Riba doubled and redoubled (Quran 3:130)

Culminating with the verses in Surah Baqarah: Those who benefit from interest shall be raised like those who have been driven to madness by the touch of the Devil; this is because they say: "Trade is like interest" while God has permitted trade and forbidden interest…God deprives interest of all blessings but blesses charity…O believers, fear God, and give up the interest that remains outstanding if you are believers. If you do not do so, then be sure of being at war with God and His messenger. But, if you repent, you can have your principal... (Quran 2:275-280)

The jurists do not consider the first two verses as clear prohibitive verses on the matter, whereas the latter two have been understood to prohibit Muslims from riba.

Tabari quotes a number of Tabi’een who state the verse from Surah al-Rum refers to a gift whereas al-Jawzi quotes Hasan al-Basri as stating it refers to riba. Either way, there is insufficient indication from this verse that riba is prohibited, if it does indeed refer to riba.

The second verse refers to the Jews and their taking of riba , which leaves it unclear if such a prohibition applies to the Muslims.

The next verse is seen by many as prohibiting riba, including Ibn Hajar al-Asqalani. However it appears that recourse to some traditions relating to Amr ibn Aqyash are required for the prohibition as the verse itself could be interpreted as expressing a preference against interest.

The verses from Surah Baqarah are seen as categorically forbidding riba. The backdrop to these verses was the dispute between Banu Thaqif and Banu Amr ibn al-Mughirah over riba due on loans between them. As such, the jurists historically agreed on the prohibition of riba from these verses and termed it riba al-nasia, distinguishing it from the interest in exchanging like goods in different quantities, mentioned in a number of narrations, riba al-fadl.

As such, some jurists saw riba forbidden early in Mecca, some in the year 2 AH and some after the opening of Mecca, but the majority agreed on its prohibition.

Some of the modern jurists, like Abduh, Rashid Rida, Shaltut, Sir Syed Ahmed, Fazl al-Rahman, Tantawi and Qardawi have tried to legitimize bank interest. The earlier amongst them legitimised it for awqaf and state investment schemes during the late period of the Ottoman rule. They were the first to introduce the notion that riba al-nasia was permitted. Those that followed them remained minority voices whilst the vast majority of modern jurists prohibit it. The modernists proposed a number of legal arguments that have been heavily criticised for using false legal reasoning, mixing hikma and illah, selective historical readings of the commercial contracts at the time of the Prophet, and mis-application of principles (e.g., mafhum al-mukhalifah). They also advanced non-legal rational arguments such as the necessity of modern finance, necessary for efficient allocation of resources, commercial interest not being the riba prohibited in Islam, no violation of justice or exploitation these days and interest rates are not very high to name but a few. Most of these arguments have criticised by modern writers, including Siddiqi, Zarqa, Khan & Mirakhor and Chapra, a good case in point being the published Supreme Court of Pakistan Judgement on the matter.

 Rationale of the Prohibition

The main reason advocated by Siddiqi and Ganameh as to the rationale of prohibition is that it is oppression involving exploitation. In matters of consumption loans, it is necessary that those who have wealth should assist those without, and in productive loans, a guaranteed return on capital is unjust given the uncertainty surrounding entrepreneurial profits, whereas a return to both parties as a rate of profit would be more equitable.

Taji al-Din argues the reason appears to be the restriction in circulation of wealth amongst those who already have it. Lenders would not provide loans to those they believe are unable to repay, thus such wealth would be restricted to those able to service the debt. This is something forbidden categorically by the Quran and the effects on society result in the accumulation of wealth amongst those who have it and increase the divide between the rich and poor.

Mawdudi believes the cause relates to the undesirable resulting effect of an imbalance between production and consumption. This is caused by the transfer of purchasing power from those with a high propensity to consume to those with a low propensity to consume. The latter group reinvests its income in production, increasing production and decreasing consumption demand. Cost of capital results in increased prices of consumption goods, accentuating this process. Mawdudi believes this is the source of evils in the economy such as stagnation, depression, monopoly and ultimately imperialism. Interest free loans and prohibition of return on capital along with zakat, wages, profit and profit-share recreates this balance. The focus shifts to the entrepreneur whose activity becomes the only source of income along with wages, giving him the upper hand in society. Siddiqi and Ganameh cite the hadith of “income devolved on liability” in this context.

Some argue that interest allows the creation of a group of people who contribute nothing to society, simply generating income from capital. This starves society of their contribution and the rationale of prohibition is to reverse this.

Ibn Rushd argued the rationale relates to the possibilities of cheating that exists in riba which is clearly visible in riba fadl. Other arguments which some writers try to extract from indications on the divine texts include the rationale being corruption , unjust acquisition of property rights, destruction and a detrimental personality.

Hameedullah believes the reason is the unilateral nature of the risk born in these agreements. The Islamic principle is for a reward, there must be some liability incurred – without this a return is prohibited.

 References to Riba in the Quran and Sunnah

 Qur'an

The Qur'an states the following on Riba:

That they took riba, though they were forbidden and that they devoured men’s substance wrongfully – We have prepared for those among men who reject faith a grievous punishment (القرآن 4:161)

Those who charge riba are in the same position as those controlled by the devil's influence. This is because they claim that riba is the same as commerce. However, God permits commerce, and prohibits riba. Thus, whoever heeds this commandment from his Lord, and refrains from riba, he may keep his past earnings, and his judgment rests with God. As for those who persist in riba, they incur Hell, wherein they abide forever (القرآن 2:275)

God condemns riba, and blesses charities. God dislikes every disbeliever, guilty. Lo! those who believe and do good works and establish worship and pay the poor-due, their reward is with their Lord and there shall no fear come upon them neither shall they grieve. O you who believe, you shall observe God and refrain from all kinds of riba, if you are believers. If you do not, then expect a war from God and His messenger. But if you repent, you may keep your capitals, without inflicting injustice, or incurring injustice. If the debtor is unable to pay, wait for a better time. If you give up the loan as a charity, it would be better for you, if you only knew. (القرآن 2:276-280)

O you who believe, you shall not take riba, compounded over and over. Observe God, that you may succeed. (القرآن 3:130)

And for practicing riba, which was forbidden, and for consuming the people's money illicitly. We have prepared for the disbelievers among them painful retribution. (القرآن 4:161)

The riba that is practiced to increase some people's wealth, does not gain anything at God. But if people give to charity, seeking God's pleasure, these are the ones who receive their reward many fold. (القرآن 30:39)

 Ahadith

Riba is mentioned in a number of Ahadith:

Jabir said that Allah's Messenger cursed the accepter of usury and its payer, and one who records it, and the two witnesses, and he said: They are all equal.

Narrated Abu Said: We used to be given mixed dates (from the booty) and used to sell (barter) two Sas of those dates) for one Sa (of good dates). The Prophet said (to us), "No (bartering of) two Sas for one Sa nor two Dirhams for one Dirham is permissible", (as that is a kind of usury). (See Hadith No. 405).

Narrated 'Umar bin Al-Khattab: Allah's Apostle said, "The bartering of gold for silver is Riba, (usury), except if it is from hand to hand and equal in amount, and wheat grain for wheat grain is usury except if it is form 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, and barley for barley is usury except if it is from hand to hand and equal in amount.".

Narrated Ibn 'Umar: The Prophet said, "The selling of wheat for wheat is Riba (usury) 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.

Narrated AbuHurayrah: The Prophet said: If anyone makes two transactions combined in one bargain, he should have the lesser of the two or it will involve usury.

Additional ahadith exist regarding usury.

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 Relevance to modern times

Siddiqi suggests the key to whether the idea of prohibition of riba is effective is whether it can produce stability and efficiency in the economy, if it is conducive to growth and development and increase justice and fairness.

The model of profit-sharing on the liability side of the banking system, would make the financial system more stable than using riba. The sharing arrangements between suppliers and users of resources for producing wealth improves business cycles and stability in the economy.

 Entrepreneurship

With the abolition of interest, Siddiqi argues that the economic focus becomes attached to entrepreneurial activities, using the vehicle of mudarabah, resulting increasing economic activity. Although it may be thought that without interest propensity to save drops, Keynesian analysis indicates that savings are a function of income and interest is minor. As such if income can be increased, savings should increase even in the absence of the interest.

Mannan argues that interest holds back investment in production, whereas Mawdudi points out that projects that could be socially useful, generating a small return and prevented as interest rates prevent capital being utilised on such projects.

Without interest, capital can be more efficiently allocated to productive projects based on the rates of profit rather than more credit-worthy individuals. A system based on profit-sharing also harmonizes the interests between investors and entrepreneurs increasing efficiency.

 Trade Cycles

Many writers see the destabilizing effects that interest has on trade cycles. The basic idea is that different interest rates and their variations allow for speculative institutions. Speculators hoard capital for the purpose of chasing higher rates, which in turn deprives the deployment of capital for productive purposes. It is argued that these vast movements of funds contribute to the fluctuations in the trade cycles and make economic planning and organisation problematic.

With the absence of interest, writers argued there will be less speculation due to the absence of the interest rate and the reduced levels of debt that will result. That is not to say there will be no debt – the non-interest modes of finance allows debt, but lower levels. Decreased levels of speculation would thus result in a more stable environment.

 Financial Intermediation

Writers like Fazl al-Rahman say the interest rate is like price in the modern economy. It is used to regulate the demand of finance, and if the interest rate is taken to zero, we will be faced with limited supply and infinite demand. How would credit be allocated?

The main response to this question by writer is that finance for productive projects can be provided through profit-share, sale on a cost-plus basis or leasing.

Writers like Siddiqi suggest a two-tier mudarabah model as the basis of a riba-free banking system. This involves the bank acting as the capital partner in a back to back mudarabah contract with the depositor on one side and the entrepreneur on the other side. This model can be supplemented by a number of fixed return models (like Ijara, Istisna, Murabaha etc). In practice the Murabaha model is the bank’s favourite, bearing results most similar to the interest based finance models. However, it has been criticised as not following the possession by bank/seller requirements and risks taken by the financier are non-existent (being insured or guarantees provided by the customer). Additionally Khattab has criticised the whole two-tier mudarabah system as having no basis in Islamic law, as there are no instances where the mudharib passed funds onto another mudharib, and as such is questionable.

Banks have demand deposits in the nature of loans to the bank and investment deposits. Some offer guaranteed savings accounts with permission to use the funds and a discretionary reward to the depositor as in the case of the Bank Islam Malaysia Berhad. Initially demand deposit accounts were in the majority, but over time the majority of accounts are now investment accounts, reflecting the confidence of depositors in the ability of banks to generate a return. Islamic banking operations are successfully operating in many Muslim countries, including Pakistan, Bangladesh, Malaysia, Iran, Sudan, Turkey and Bahrain.

Insurance operations commencing in Sudan 1977 have now been successfully implemented in a number of countries from Malaysia to Jordan. The takaful mudarabah model is used compensating premium paying subscribers in case they incur losses/damages without any interest based activities.

 International Finance

Third world countries are crippled with servicing foreign debt. Often countries are badly managed, and given state assets financial institutions readily lend to incompetent governments regardless of the project, knowing a guaranteed return on capital is available. This results in poor projects receiving funding, funds siphoned away with the lenders taking no responsibility or involvement in the project or the debtors – simply requiring repayments be made. The resulting debt, which has benefited the receiving society very little, leads to limited spending on developing their infrastructure and human capital as large amounts of future revenue are spent on debt servicing.

Replacement of interest bearing debt with interest free debt and public sector projects financed through profit-sharing mechanisms would alleviate many of these problems. Debt provided on a profit-share basis would evaluate the projects and the governments borrowing the monies to ensure there is a return. This would increase accountability and efficiency.

With regards to concerns that interest free banking would cause problems interacting with the international financial system this appears to be an undue concern. Countries adopting interest free financing have no problems interacting with the IMF or other international financial institutions.

 Accounting Concept of Interest

Some writers argue for an accounting concept of interest to evaluate projects and investments. As a tool for comparing projects with countries where the interest rate is operated, it is however argued that it is hard to see why a profit rate cannot be used.

Others argue the need of a bank rate for monetary policy. Siddiqi suggests two variables that can alternatively be used – mark-up in sales with deferred payment and ratios used in sharing modes of finance. These ratios can be used to manipulate the rates of profit. They can be determined through market forces or set by governments in public interest, as is legislated in Sudan and Pakistan.

 انظر أيضاً

• Allah
• Islamic Banking
• Usury
• Zakat
• Vix Pervenit

 الهامش

• Badr, Gamal M. (Spring 1989), "To the Editor", The American Journal of Comparative Law 37 (2): 424-425 

 وصلات خارجية

• Stipulation of Excess in Understanding and Misunderstanding Riba: The Al-Jassas Link by Dr. Mohammad Omar Farooq
• RIBA IN ISLAM - A refreshing Look
• Riba Free Finance Corporation
• Toward Defining and Understanding Riba by Dr. Mohammad Omar Farooq
• Exclusive on the subject of Riba (ar-Riba, usury, interest), answering Why Riba was prohibited? and The definition of Riba.
• Riba, Interest and Six Hadiths: Do We Have a Definition or a Conundrum? by Dr. Mohammad Omar Farooq
• The Riba-Interest Equation and Islam: Reexamination of the Traditional Arguments by Dr. Mohammad Omar Farooq
• Why does Islam prohibit interest (Riba)?
• Riba and Interest: Definitions and Implications.
• Interest vs Risk-Sharing in Business Partnerships
• Understanding Riba in non-Muslim countries
• Directory and portal of riba free financial companies

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 مرئيات

وليام گرايدر، الكاتب الاقتصادي المخضرم، في حديث مع بيل مويرز أشهر مذيع في التلفزيون العمومي الأمريكي في سبتمبر 2009، يعزو الأزمة الاقتصادية العالمية 2008 إلى الربا.

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 مواقع خارجية

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