METHOD OF STUDY
A proper study of the
subject of the prohibition of riba in Islam requires that we turn
first of all, to the treatment of the subject in that revealed scripture in
which is located the authentic uncorrupted Word of the One God. Such exists
only in the Qur’an, which `was revealed 1400 years ago to Prophet Muhammad (s)
and which exists today exactly as it was revealed, without the change of a
single word or letter. And so we have attempted an analysis of the prohibition
of riba in the Qur’an. We not only analyze the verses of the Qur’an
which relate to the subject, but also examine the chronological sequence and
historical circumstances of their revelation. This in turn, reveals the three
stages through which Allah, the Wise, the Supreme, dealt with the subject and
eventually eliminated riba completely from the economy in which
the Qur’anic revelation was first applied.
After the Qur’an, the second
most authoritative and authentic source from which mankind may obtain knowledge
of the subject would be the teachings and example of Prophet Muhammad (i.e. the
Sunnah of the Prophet). It is for this reason that we also attempt a study of
the prohibition of riba in the Sunnah. The student should
constantly strive, throughout the effort to study this subject, to discover the
system of meaning which links all that material together as a unity and as a
harmonious integrated whole. Only such a methodology will deliver a grasp of
the subject in its totality and admit the possibility of a penetrating insight
into its very substance. The prohibition of riba in Islam needs
to be studied with that methodology.
We have purposefully omitted
front this book a review of the extensive and abstruse classical Muslim
juristic literature on riba for two reasons:
Firstly, its tenuous
relevance to the contemporary economic dilemma posed by the challenge of riba
and secondly, the negative and intimidating influence it has sometimes excited
because of the confusing complexity of the material and the ceaseless legal
conflicts.
We have also made no effort
to construct an alternative model of an economy to that of the riba based capitalist economy which now controls the world. Our view is that the
goal of Islam is simply to restore the free and fair market. And the
elimination of riba, the inculcation of the business ethics of Islam,
and the enforcement of the penal code of the Qur’an will have the effect of
restoring the free and fair market!
What we have done is to
suggest, to those Muslims who now invest their savings in riba
investments, an alternative which they can use for investment. Secondly, we
have suggested to Muslims who now purchase houses and cars etc., with bank
loans, an alternative way for buying houses without entering into riba
.
The book also takes up the
subject of riba and Dar al-Harb in view of the claim made by some
scholars that USA, for example is Dar al-Harb and hence, the prohibition against
riba does not apply in that country. We demonstrate that it is
false to declare any territory to be Dar al-Harb when there is no Dar al-Islam
in the world today! Iran and Sudan can be recognized as Dar al- Islam if they
were to extricate themselves from the provisions of the Charter of the United
Nations Organization which obliges them to submit to the supreme authority of
the Security Council of the UN. The claim of supreme authority by any, other
than Allah the Most High, is an act of shirk! Submission-to such supreme
authority would also be an act of shirk!
This is a book which
attempts to offer guidance to the Muslim masses. It does not embrace within its,
scope guidance to those who have amassed fortunes by means both fair and foul
and now wish in a selective demonstration of religiosity, to invest their money
in halal (i.e. religiously permissible} Wall Street investments! There is no
shortage of Muslim financial engineers who would be eager to lend their
expensive expertise to assist.
Finally there are parts of this
book which may not be readily understood. We sincerely hope that such would not
lead the reader to a precipitate rejection of the statements made or ailments
raised in the book. When prayer is joined to the act of reflection,
contemplation and earnest inquiry, then Allah the Most High who is Most Kind,
surely bestows that critical insight which leads the earnest inquirer to
understanding.
Let us now turn to our
subject proper to attempt a definition of riba.
to be continued . . . .
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