MONEY
IN THE QUR’AN AND SUNNAH
Many secularised Muslims in the modern age fervently believe that
religion should have nothing to do with economic and political life. Such
Muslims would be at a loss to explain, or even understand, the following
incident in the life of Prophet Muhammad (sallalahu
‘alaihi wa sallam):
Abu Sa’id al-Khudri said that Bilal brought the Prophet some Barni
dates, and when he asked him where he had gotten them he replied: “I had some
inferior quality dates so I exchanged two Sa's of them for one Sa’ (of this).”
The Prophet responded: “Ah! This is the very essence of Riba, the very essence
of Riba! Do not do so, but when you wish to buy, sell the dates in a separate transaction, then buy with what you get.”
(Bukhari, Muslim)
We learn from the above that Prophet Muhammad (sallalahu ‘alaihi wa sallam) prohibited an
unequal exchange of ‘dates’ for ‘dates’. He declared such an exchange to be the
very essence of Riba. Yet there is evidence that an unequal exchange of ‘camels’
for ‘camels’ was permitted:
Yahya related to me from Malik from Naf’i that Abdullah ibn Umar bought
(i.e., exchanged) a female riding-camel for four camels and he guaranteed to
give them in full to the buyer at ar-Rabadha.
(Muwatta, Imam Malik)
The question naturally arises: why was there a prohibition of an
unequal exchange of dates, but no prohibition of an unequal exchange of camels?
The answer to that question, located in a very important Hadith of the blessed
Prophet (sallalahu ‘alaihi wa
sallam) concerning Riba, explains
what is money in Islam:
Abi Sa’id al-Khudri reported Allah’s Messenger as saying: “Gold for
gold, silver for silver, wheat for wheat, barley for barley, dates for dates,
and salt for salt. (When a transaction is) like for like, payment being made on
the spot, then if anyone gives more or asks for more, he has dealt in Riba, the
receiver and the giver being equally guilty.”
(Sahih, Muslim)
The above Hadith of Prophet Muhammad (sallalahu ‘alaihi wa sallam) has
very clearly established three things:
Firstly, it established ‘money’ in Islam to be either precious metals such
as gold and silver, or other commodities such as wheat, barley, dates and salt
which are commodities of regular consumption as food but which have a
shelf-life. Thus, when there was a scarcity of gold and silver coins in the
market in Madina, commodities such as dates, which were available in the market
in abundant supply, and which had a shelf life, were used as money.
Consequently, we can now answer the above question.
The unequal exchange of camels for camels was permissible since
animals were never used as money. An unequal exchange of dates for dates had to
be prohibited, however, because dates were used as money, and permission for
such an exchange would open the door for a moneylender to lend money on
interest.*
(*The Qur’an has made a firm distinction between ‘business’ and ‘money-lending’.
In every business transaction there must be an element of risk in consequence
of which the transaction might yield a profit or suffer a loss. Allah Most High
can then intervene to ‘take’ from some and to ‘give’ to others. In this way He,
Most High, would ensure that wealth would circulate throughout the economy. The
rich would then not remain permanently rich, and the poor would not be
imprisoned in permanent poverty.
When money is lent on interest, however, the money-lender insulates
himself to the maximum extent possible from suffering any loss. As a
consequence money does not circulate in an economy based on money being lent on
interest. The rich remain permanently rich and the poor remain permanently poor
and vulnerable to exploitation. Miserable poor Muslim Indonesian village-women,
for example, must work as maids for the ruling non-Muslim tribe in Singapore
despite the fact that their employers are hostile to Islam. And, in addition to
having to cook and serve pork, must also work for 24 hours a day without any
day of rest and all of that for slave wages.)
If the same principle concerning the use of commodities such as
dates as money, were to be applied in the Indonesian island of Java, for
example, then rice could be used as money if gold and silver coins were to be
in short supply in that market. In the island of Cuba on the other hand, sugar
could be used as money, etc.
Some scholars of Islam argue that mankind is free to use anything,
even a grain of sand, as money. Therefore, there is no prohibition to printing
paper and assigning any value to the paper. Our response is that grains of sand
or shells found on the seashore cannot qualify in Islam as money according to
the Hadith since they are neither precious metals nor or they commodities that
are consumed regularly as food.
Secondly, when gold, silver, wheat, barley, dates and salt (rice, sugar, etc.)
were used as money, the value of the money was ‘inside’ the money and not
‘outside’. Hence, the Hadith established ‘money’ in Islam to possess intrinsic
value.
Thirdly, money was always located within Allah’s creation in a commodity
that was created by Allah Most High, with value assigned to it by Allah Most
High Himself. He declared of Himself that He was al-Razzak, the creator of
wealth.
We may now describe money located in the Sunnah to be the following:
• precious metals or
other commodities as described above,
• money with intrinsic
value,
• money located within
Allah’s creation with value assigned to such money by Allah Most High Himself
Who is the creator of wealth.
Some scholars of Islam hasten to remind us that the Sunnah is comprised
of two parts. The first is that which has come to us from the blessed Prophet
but was based on Divine guidance. And the second is that which was based on his
own opinion. The Prophet has himself advised his followers in respect of the
second that “you are better informed about your worldly affairs.” The implication of this advice was that there was no obligation to
follow such Sunnah.
The scholars go on to argue that ‘money’ falls in the second
category. As a consequence, they argue, it is perfectly legitimate for Muslims
to accept the present system of nonredeemable paper-money in which the
Jewish-Christian ruling alliance simply has to print paper as money, assign a
fictitious value to it, and in the process become creators of as much wealth as
they want. They can then use their currencies to buy anything they want in any
part of the world. However, when Muslims follow them in this blasphemous
activity of creating wealth out of nothing, a suitcase filled with Indonesian
Rupiahs or Pakistani Rupees cannot buy even a cup of coffee in Manhattan.
Such scholars of Islam have never declared the present monetary
system of non-redeemable paper money to be Haram, and it seems as though they
never will. They are, of course, very wrong in their judgement and they will
have to face the consequences on the Day of Judgement for that atrocious failure.
They do not consider that money in the form of precious metals created by Allah
Most High with intrinsic value assigned to them by Allah Himself is firmly
grounded in the blessed Qur’an itself.
Allah Most High referred to a Dinar in this verse of Surah Ale
‘Imran
“Amongst the People of the Scripture (i.e., the Torah) there are
those who if entrusted (by a fellow Israelite) with a Qintar (a treasure of money
such as a heap of gold coins) for safe-keeping, would return it upon demand.
Yet amongst them there are those who if entrusted (by a Gentile, i.e., one who
was not an Israelite) with a (single) Dinar (a gold coin) for safe-keeping,
would not return it on demand unless the owner were to persist in demanding the
return of his property. The reason for this (double standard) is because they
argue that the (religious law) placed no obligation on them to be just and fair
in their dealings with Gentiles. But they tell a lie against Allah (Most High),
and they know full well (that it is a lie).”
(Qur’an, Ale ‘Imran, 3:75)
He also referred to a Dirham in this verse of Surah Yusuf:
“And they sold him for a few measly Dirhams and they did so because
they considered him to be of little worth.”
(Qur’an, Yusuf, 12:20)
In both these verses of the Qur’an Allah Most High has referred to
‘money’ as ‘gold’ and ‘silver’ coins. A Dinar was a gold coin with intrinsic
value, and a Dirham or silver coin, also had intrinsic value. Both are firmly
located in Allah’s creation and both possess value assigned to them by Allah
Himself Whois the creator of wealth.
There are other verses of the Qur’an that also refer to gold and
silver as wealth, and such wealth could be used as money in the form of gold
Dinars and silver Dirhams:
“Beautified for mankind is love of the joys (that come) from women and
offspring; and stored-up heaps of gold and silver (i.e., heaps of Dinars and
Dirhams), and horses branded (with their mark), and cattle and land. That is
comfort of the life of the world. Allah! With Him is a more excellent
abode.”
(Qur’an, Ale ‘Imran, 3:14)
“Lo! those who disbelieve, and die in disbelief, the (whole) earth
full of gold would not be accepted from such an one if it were offered as a ransom
(hence as money through which he seeks to ransom his soul). Theirs will be a
painful doom and they will have no helpers.”
(Qur’an, Ale ‘Imran, 3:91)
“O ye who believe! Lo! many of the (Jewish) rabbis and the (Christian)
monks devour the wealth of mankind wantonly and debar (men) from the way of
Allah. They who hoard up gold and silver and spend it not (this would obviously
be in the context of use of gold and silver as money) in the way of Allah, unto
them give tidings (O Muhammad) of a painful doom.”
(Qur’an, al-Tauba, 9:34)
“And were it not that (all) men might become of one (evil) way of
life, We would provide, for everyone that blasphemes against (Allah) Most
Gracious, silver roofs for their houses and (silver) stair-ways on which to go
up, and (silver) doors to their houses, and thrones (of silver) on which they
could recline, and also Zukhruf (i.e., gold). But all this were nothing but
conveniences of the present life: The Hereafter, in the sight of thy Lord is
for those who fear (Him).”
(Qur’an, Zukhruf, 43:33-5)
"And if you wish to have (one) wife in place of another and
you have given one of them a Qintar (i.e., a treasure of gold and silver
coins), then take not from it anything; would you take it by slandering (her) and
(doing her) manifest wrong?”
(Qur’an, al-Nisa, 4:20)
The Qur’an goes on to reveal the extraordinary news that gold and
silver would maintain their status as things of great value in the next world
as well. In other words, gold and silver possess a spiritual reality as things
of value, in addition to their value in this material world:
“Their raiment will be fine green silk embroidered in gold.
Bracelets of silver will they wear. Their Lord will quench their thirst with a drink
(sparkling) with purity.” [This verse, as well as others that follow, reveal
that gold and silver will remain precious and valuable in the hereafter as
well.]
(Qur’an, al-Insan,
76:21)
“Therein are brought round for them trays of gold and goblets, and
therein is all that souls (i.e., hearts) desire and eyes find sweet. And you
will abide therein forever.”
(Qur’an, al-Zukhruf, 43:71)
"Then why are not gold bracelets bestowed on him, or (why)
come (not) with him angels accompanying him in procession?" [Hence they recognised
gold to be precious and that it can be bestowed from above.]
(Qur’an, al-Zukhruf, 43:53)
“Gardens of Eternity will they enter: therein will they be adorned
with bracelets of gold and pearls; and their garments there will be of silk.”
(Qur’an, al-Fatir 35:33)
“Allah will admit those who believe and work righteous deeds, to Gardens
wherein rivers flow: they shall be adorned therein with bracelets of gold and
pearls; and their garments there will be of silk.”
(Qur’an, al-Hajj, 22:23)
“For them will be Gardens of Eternity wherein rivers will flow;
they will be adorned therein with bracelets of gold, and they will wear green
garments of fine silk and heavy brocade: They will recline therein on raised
thrones. How good the recompense! How beautiful a couch on which to
recline!”
(Qur’an, al-Kahf, 18:31)
"(Even if) you have a house adorned with gold, or you mount a
ladder right into the skies, we shall not believe in your mounting (into the
skies) until you send down to us a book that we could read." Say: "Glory
to my Lord! Am I aught but a man - a messenger?" [Thus they recognised
gold to be something precious and of great value.]
(Qur’an, al-Isra, 17:93)
Indeed, the gold Dinar is destined to play a very significant role
on Judgement Day itself. In a very long Hadith, the weight of goodness in a
heart, when measured against a Dinar, would be the measure by which people
would be taken out of the hell-fire. Here is the relevant passage from the long
Hadith:
Abu Sa'id al-Khudri reported: When the Day of Resurrection comes a Mu'adhdhin
(a proclaimer) would proclaim: “Let every people follow what they used to
worship . . . .”
Then their persons would be forbidden to the Fire; and they would take
out a large number of people who had been overtaken by Fire up to the middle of
the shank or up to the knees. They would then say: “O our Lord not one of those
about whom Thou didst give us command remains in it (in Jahannam)”. He will
then say: “Go back and bring out (from the hell-fire) those in whose hearts you
find good of the weight of a Dinar.”
Then they will take out a large number of people. Then they would say: “O our
Lord! We have not left anyone about whom You commanded us.” He will then say:
“Go back and bring out those in whose hearts you find as much as half a Dinar of good.” Then they will take out
a large number of people, and would say: “O our Lord! not one of those about
whom Thou commanded us we have left in it.” Then He would say: “Go back and in
whose heart you find good to the weight of a particle bring him out.” They
would bring out a large number of people, and would then say: “O our Lord, now
we have not left anyone in it (Hell) having any good in him . . . .”
(Sahih, Muslim)
The above verses of the Qur’an and the above Hadith demonstrate
that gold and silver were created by Allah Most High with great value bestowed
on them, and that such value would survive this mundane world to be retained in
the next world as well. The verses also demonstrate that Allah Most High, in
His wisdom, created gold and silver to be used, among other things, as money.
Whoever is so blind as to challenge this clear fact should prepare himself to
defend his view on Judgement Day.
Money with intrinsic value has today disappeared from the
money-system used around the world. The entire Muslim world is also guilty of
having abandoned ‘money’ that is firmly grounded in the Qur’an itself and which
is of value even in the hereafter. Muslims have already paid a horrible price
for having abandoned that ‘sacred money’ and accepted in its place an utterly
fraudulent means of exchange in the form of ‘secular money’.
Our purpose in this essay is to explain, briefly of course, how and
why the disappearance of Sunnah money has occurred. We ask that those who read,
understand and agree with the arguments presented in this essay, respond to the following command of
Prophet Muhammad (sallalahu ‘alaihi wa
sallam):
Abu Sa’id al-Khudri said: I heard the Messenger of Allah say: "Whosoever
of you sees (anything that is) evil, let him change it with his hand; and if he
is not able to do so, then with his tongue; and if he is not able to do so,
then with his heart; and that is the weakest (state of) faith."
(Sahih, Muslim)
to be continued ....
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