BM Introduction To Islamic Banking
BM Introduction To Islamic Banking
BM Introduction To Islamic Banking
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» Differences between Conventional Financing and Islamic Financing
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“Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates and salt
for salt. If anyone gives more or asks for more, he has dealt in riba. The receiver and giver
are equally guilty” (Muslim).
Of the six commodities specified in the hadith, two (gold and silver) unmistakably represent
commodity money used at that time. One of the basic characteristics of gold and silver is
that they are monetary commodities. As a matter of fact, each of the six commodities
mentioned in the hadith has been used as a medium of exchange at some time or the other.
Hence, it has been generally concluded that all commodities used as money enter the
sweep of riba al-fadl. The other four commodities specified in the hadith represent staple
food items. So, definition of ribā, anything, big or small, stipulated in the contract of loan to
be paid in addition to the principal is ribā. Such additional payment in modern terminology
is known as interest. Thus riba and interest rate are the same.
» What is the scope of transactions to which the ban on riba is applicable? Does the term
apply only to the interest charged on consumption loans or does it also cover productive
loans advanced by banking and financial institutions?
The prohibition of ribā al-nasī’ah essentially implies that fixing in advance a positive return
on a loan as a reward for waiting is not permitted by the Shari’ah. In this sense, ribā has the
same meaning and import as the contemporary concept of interest in accordance with the
consensus of all fuqahā’ (jurists).
It makes no difference whether the loan is for consumption or business purposes and
whether the loan is given (or taken) by a commercial bank, government, corporation or an
individual.
» Does the prohibition of riba apply equally to the loans obtained from or extended to
muslims as well as non-muslims?
The Islamic Fiqh Academy mentioned above does not recognize any distinction between
Muslims and non-Muslims, or between individuals and states with respect to the receipt
and payment of interest. Resolutions of the Islamic Fiqh Academy are considered to reflect
the consensus of fuqahā’ at the present time. Therefore, the prohibition of ribā has
universal application.
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