Debt and the economic Sunnah

THE PROHIBITION OF RIBA IN THE QUR’AN AND SUNNAH

DEBT AND THE ECONOMIC SUNNAH

Until such time as Muslims can restore Dar al-lslam there is need for an effective strategy through which the danger of riba can be minimized. There is much in the economic Sunnah which can be used for this purpose.

Muslims must be taught that they should abstain from entering into debt except in cases of grave necessity. and if they are already in debt they should make every effort possible to extricate themselves from debt. This would lay the foundation for a measure of protection from the most prevalent form of riba which now infects Muslim society, i.e. borrowing on interest from banks and other financial institutions. In the process of restoring the economic Sunnah regarding debt we would, in fact, be pursuing an effective strategy against riba. And so we commend a strategy which commences with education concerning debt and the economic Sunnah.

Muslim communities around the world today should study, apply and teach the following ahadith of the Prophet (s) pertaining to debt which are particularly relevant. This material should be published in fliers for distribution after salaatul jumu'ah. The khateeb for salaatul jumu'ah should deliver a khutbah on the subject of debt and the economic Sunnah. Fliers should also he put up in large print on notice boards at masajid and should be taught at weekend Islamic schools:

Aisha said: The Messenger of Allah used to make duah (supplication) while performing salaat (prayer) and used to say: Oh Allah I seek refuge with Thee from sin and from being in debt. Someone asked him: How often, O Messenger of Allah, do you seek refuge from being in debt? He said: When a man is in debt he speaks and tells lies and he promises and breaks the promise.

(Bukhari)

The Prophet (s) sought refuge with Allah, the Most High, from debt and, as a consequence, debt is recognized as an evil. Debt ruins not only individuals but also nations and States. Indeed the entire Islamic civilization has today been ruined through debt. And for this we must lay the blame squarely where it is due, i.e. with those sophisticated secularized bureaucrats and technocrats, holding economics degrees from secular western universities, who presided over the economic betrayal of the entire Muslim world as well as most of non-European humanity. We must also blame their excellencies, majesties, royal highnesses etc., and the governments which rule over Muslims today on behalf of (what I recognize as) the dominant European civilization of ya’jooj and ma'jooj. The deadly embrace of the world of Islam with debt really took place after Europe succeeded in destroying the khilafat (Caliphate) and replacing it with small native ya’jooj and ma’jooj governments all around the world of Islam. They are ya’jooj and ma'jooj because those governments are constituted by and serve the interests of the predatory elite.

There are 32 countries now classified by the World Bank as severely indebted low income countries (SILICs). They have debt-service-to-gross-national-product ratios of more than 80 percent, or debt-service-to-export ratios of over 220 per cent. Twenty five are in sub-Saharan Africa, precisely the part of the world which has fell and continues to feel, the deepest and most enduring penetration of predatory European colonialism.

The combined debt stock of these countries of just under 5210 billion in 1994 was four times higher than in 1980. In 1995 repayments of $16 billion fell due, but they were able to pay less than half this amount, with the rest added to arrears. For an ever-increasing number of countries in the world today the gap between debt and interest in payment obligations and ability to pay has grown well beyond what could ever be paid back. Had these countries been individuals, they could get out of their predicament by filing for bankruptcy. They would be relieved of the burden of debt and would have a chance to start afresh. But this does not apply to human societies when organized as modem States. Their enslavement is now complete. That is the fate which awaits the rest of the world.

What does Islam have to offer as guidance in dealing with the problem of debt?

Salamah reported: A janaza (bier) was brought to the Prophet that he might perform the salatul janazah (funeral prayer) over it. He asked: Was he in debt? They said: No! So he performed the prayer over it. Another janaiah was brought to him and he asked: Was he in debt? They said. Yes! He said; (You) say prayers over your companion. Abu Qaiadah Said: I will pay his debt Oh Messenger of Allah! So he said the funeral prayer over it.

(Bukhari)

Abu Dharr said: I was once with the Prophet, I then he saw the mountain of Uhud, he said: I would not desire that this (mountain) should be turned into gold for me, then there should remain with me one dinar out of it beyond three days, except a dinar I should keep for payment of a debt!

(Bukhari)

This hadith also establishes the economic Sunnah which abhors the hoarding of wealth and encourages spending instead, - thus the Prophet (s) would have spent the mountain of gold within three days. When wealth is spent it is injected into the economy and this strengthens the economy. Spending should be effected, however in such a way that the Sunnah of simplicity and austerity of the person lifestyle of the Prophet (s) is maintained! Thus spending is to be directed towards production rather than consumption. Spending is also for charitable purposes.

Abu Hurairah said: The Messenger of Allah said. It is an act of zulm (wickedness or injustice) that a person with wealth (enough to pay his debt} should delay (in the payment of that debt)

(Bukhari)

(If at all there was any doubt about it, these statements of the Prophet (s) as well as those which follow, establish beyond any doubt whatsoever that someone who is in debt should first pay his debt before attempting to perform the pilgrimage to Makkah).

Al-Sharid reported the Prophet as saying: Delay in paying a debt by one who has the means to pay, makes it lawful to dishonor and punish him. Ibn at-Mubarak said that 'dishonor means he can be spoken to harshly or roughly, and 'punish ' he may be imprisoned for it.

(Abu Daud, Nasa'i)

Abu Qatadah told of a man saying: Tell me, Messenger of Allah, if I am killed in Allah's Path showing endurance, seeking my reward from Allah, advancing and not retreating, will Allah efface my sins? He replied: Yes! But when the man turned away he called him and said: Yes, with the exception of a debt. Thus said Gabriel.

(Muslim)

Abdullah bin Amr reported Allah's Messenger as saying: Every fault but a debt will be forgiven to a martyr.

(Muslim)

Abu Hurairah reported Allah’s Messenger as saying: A believer's soul is attached to his debt till it is paid.

(Shafe'i, Ahmad, Tirmidhi)

Abu Musa reported the Prophet as saying: The greatest sin in Allah’s sight, after the serious sins which Allah has prohibited, which a man can bring into His presence is that he should die in debt without leaving enough to discharge it.

(Ahmad, Abu Daud)

Muhammad bin Abdullah bin Jahsh said: When we were sitting in the courtyard of the masjid where the biers were laid down and Allah's Messenger was sitting in the midst of us, he raised his eyes to the sky and looked, then lowering his eyes and putting his hand on his forehead he said: Glory be to Allah! Glory be to Allah! What severity has come down! We said nothing all day and night and experienced nothing but good till the morning. Then I asked Allah’s Messenger what the severity was which had come down, and he replied: It has to do with debts. By Him in whose hand Muhammad's soul is, if a man were to be killed in Allah's Path then come to life, be killed again in Allah's Path then come to life, and he killed once more in Allah's Path and then come to life owing a debt, he would not enter paradise till his debt was paid.

(Ahmad)

Debt is such a terrible burden that Allah, the Most High, Himself intervenes on behalf of the debtor to urge that he be assisted:

... And if the debtor is in difficulty then give him time till it is easy for him to pay' off the debt. But that you should remit it as charity is better for you if only you knew

(Qur’an al-Baqarah . - 2:280)

Alms are for the poor and the needy, and for those employed to administer (the funds), and for those whose hearts have been recently reconciled (to Truth); for those in bondage and for those in debt

(Qur’an: al-Tauba:- 9:60)

I have distinct memories myself, after the death of my father in 1957, of my widowed mother who was forced to borrow money on a few occasions, and who was then unable to digest her food or even to sleep properly because of her concern about being in debt. Our parents were like that. Indeed America was like that before the commencement of the release of ya'jooj, ma’jooj and al-Masih al-Dajjal. These evil forces successfully corrupted a culture which frowned on debts. When people come to USA and become part of this society those precious values are easily lost. Muslims need to recognize the danger and teach themselves and their children the values located in the economic Sunnah!

Shakespeare has preserved for us the values which European civilization of both East and West used to uphold before the American, French and Bolshevik revolutions completed their transformation into essentially godless societies incapable of sustaining values. He says, for example, in Hamlet Act 1, Scene 2:

Neither a borrower nor a lender be,

For loan oft loses both itself and friend,

And borrowing dulls the edge of husbandry (i.e. hard work).

This above all, - to thine own self be true

And it must follow, as the night the day.

Thou can'st not then be false to any man.

Source: IMRAN N. HOSEIN

to be continued . . . . 

The Prohibition of Riba (Interest) by Imran Hosein

The Prohibition of Riba (Interest) (Q&A) by Imran Hosein

Healing Plague

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing Diseases

Plague

وَقُلِ الْحَمْدُ لِلّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَم يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلَّ وَكَبِّرْهُ تَكْبِيرًا

Prophet commanded Muslims not to enter a plague-infested area

In the Sahihain, it is narrated that Sa'ad bin Abi Waqas Radi Allaho Anh asked Usamah bin Zayd about what he heard Prophet Muhammad Sallallaho Alaihe Wasallam say concerning the plague. Usamah said that the Messenger of Allah said:

الطاعُونُ رِجْزٌ أُرْسِلَ عَلَى طائفةٍ من بنى إسرائيلَ، وعَلَى مَن كان قَبْلَكم، فإذا سَمِعْتُم به بأرضٍ، فَلا تَدْخُلوا عليه، وإذا وَقَعَ بأرضٍ وأنْتُم بها، فلا تَخُرُجوا منها فِرَاراً مِنْهُ

The plague is a punishment that was sent down on some of the Children of Israel and on those who were before your time. So if you hear that it has struck a land, do not enter that land, and if it breaks out in a land that you are residing in, do not go out of that area escaping from it

Furthermore, in the Sahihain, it is narrated that Prophet Muhammad Sallallaho Alaihe Wasallam said:

‏‏الطَّاعُونُ شهادةٌ لكلِّ مُسْلِم

"The plague is martyrdom for every Muslim".

Linguistically, Ta'oon, the plague, is a type of disease. In medical terms, the plague is a fatal, vicious tumor that causes a very strong and painful infection, quickly turning the infected area into black, green or brown color. Soon afterwards, ulcers start to appear around the infected area. The plague usually strikes three areas, under the alms, behind the ear and the tip of the nose, and / or, the soft (flaccid) tissues of the body. Ayesha Radi Allaho Anha narrated that she asked the Prophet about the plague, and he said:

غُدَّةٌ كَغُدَّةِ البَعيرِ يَخْرُجُ في المَرَاقِّ والإِبْط

"A gland that is similar to the camel’s gland and which appears in the tender parts of the abdomen and under the arms".

Doctors say that when a septic infection occurs in the soft flesh, such as under the arms or behind the ears, it is called the plague. The plague is caused by spoiled, septic blood [infected by a bug that carried the disease from infected rodents]. The infected blood spoils the part of the body that it strikes, sometimes causing blood hemorrhaging and pus. In this case, the inflicted organ sends the infected blood to the heart, thus causing vomit, unconsciousness and rapid heartbeat. Although the plague describes every infection that sends septic blood to the heart, becoming fatal sometimes, it particularity describes the infection that attacks the soft tissues of the body. Since the infected blood is septic, the various organs reject the blood, except those that have become weak. The worst types of the plague are those that strike behind ears and under the arms, because they are closer to the essential organs of the body. There is little chance to be cured from the black plague, while the red plague and the yellow plagues are the least dangerous. Since the plague breaks out in polluted areas, it is called a plague, although this word describes every epidemic, as we have stated, and as Al-Khalil has concurred.

The word epidemic is more general than the plague; every plague is an epidemic while not every epidemic is a plague.

The plagues cause infections, ulcers and malignant growths in the areas of the body we described. It is my judgment that these are only the symptoms of the plague, since this is what doctors visibly observe, thus prompting the doctors to call them symptoms of the plague.

There are three meanings for the word plague. First: the symptoms of the disease that the doctors observe and record. Second, the death that occurs to those inflicted by the plague, as our beloved Prophet said, "The plague is martyrdom for every Muslim".

Third, the reason behind the outbreak of the plague, which is mentioned in the Hadith "The plague is the remnant of a punishment that was sent on the Children of Israel". In addition, the plague was described in another Hadith that "it is a result of the Jinn’s touch.” Furthermore, Prophet Muhammad Sallallaho Alaihe Wasallam said that the plague is a Prophet’s supplication.



The doctors cannot refine the seasons we have mentioned explaining why the plague breaks out, although they feel that thorn is no physical proof that supports them. The Messengers informed us of matters of the Unseen, while a doctor's expertise deals with the physical symptoms of the plague. However, the symptoms of the plague that doctors are familiar with do not provide them with any material evidence that the plague does not engage the soul in some manner, for there is a tremendous connection between the soul and what the body suffers due to disease and ultimately death. Only the most ignorant people will deny the effects of the soul on the body and on human nature as a whole. Allah gives the soul certain powers over the body when someone is attacked by plague; & at such times when an epidemic breaks out or when the air is unhealthy. In addition, the soul has certain effects on the body when it experiences the ailments that are caused by septic substances, especially when blood, semen or black bile is irritated. Evil forces take control of the body when it experiences such emotions and ailments, unless the person repels it with an even stronger power, such as remembering Allah, supplicating to Him, invoking and pleading to Him, giving in charity and reciting the Quran. In this case, angels will descend and will defeat and neutralize the evil effects of the devilish souls (evil forces). 

We have successfully tried this method many times, that which only Allah is Able to count, and we witnessed the wonderful effects of such positive forces (good souls) in strengthening one’s resolve and ridding him of bad elements when in the early stages. This method almost never fails. When one feels that evil is close-by him, he should turn to good deeds as we have explained, so that they deter and fend off the evil forces (souls). This is the best medicine in such cases for those whom Allah leads to success. But when Allah Decides that His appointed destiny takes over; He draws the slave’s heart away from knowing and intending to perform these good deeds. In this case, the slave does not decide or intend to perform Saalehaat (good deeds), so that what Allah has Decided over rules.

We must reemphasize the fact that unhealthy air plays a major role in causing the plague. Air becomes unhealthy when it becomes polluted because of septic materials or pollutants, no matter what time of year, although it usually happens in the latter part of the summer and in the autumn. This is because during these times of the year (and when the air is most polluted), acute bilious excretions will accumulate during the summer, yet would not have maturated by the end of the season. In autumn, the air is usually cold and thus the immature excretions that accumulated in the summer will heat up and start to get spoiled and decayed, thus causing putrid illnesses. This is especially the case when the body is ready to accept such ailments, being inactive and having abundant septic materials, both of which rarely spare the body from ailments.

We should state that the best season of the year is spring especially regarding the air. Hippocrates said, "Autumn carries the worst types of ailments and fatal diseases. Spring on the other hand, is the best season and has the least occurrences of deaths, pharmacists and those who prepare dead bodies for burial usually borrow money during spring and summer, rather than autumn. This is because to them, autumn is their spring that they are eager for its coming and feet happy when it starts (due to the increased number of deaths in the autumn).

It was reported in Hadith that

‏‏إذا طَلعَ النَّجْمُ ارْتَفَعَت الْعَاهَةُ عن كلِّ بَلَدٍ

"When the Najm (literally: star) appears, every epidemic is removed from every land".

The Najm is said to mean the star, or the plants that appear in spring.

‏وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَان‏

"And the herbs (or stars) and the trees both prostrate themselves (to Allah)". (55:6)

Meaning during spring, because it is the season when the trees are at their prime and thus the epidemics are removed.



As for the Najm (North Star in this case), ailments intensify when it rises and then sets just about dawn. Al-­Tamimi said in his book, ‘The Secret of the Existence’, “The worst two times of the year and the most harmful for the body are when the North star sets just before dawn, and when it appears from the east before the sun rises on the world. This is the time when spring is about to end. Yet, the harm that occurs when it appears is less than the harm caused by its setting. Further, Abu Muhammad bin Qutaibah said:

‘Whenever the Pleiades (in astronomy, the star cluster was named by the ancient Greeks after the “Seven Sisters” of mythology, the Arabs called it الثُّريا  Thuraiya) rises or sets, it brings about an epidemic for people and camels. Yet, its setting is worse than when it is rising”

There is a third opinion regarding the meaning of the Hadith, that is, the star means the Pleiades and the epidemic is that which attacks the plants and fruits during winter and in the beginning of spring. When the star rises, the plants will be safe from such epidemics during that time, this is why our beloved Prophet disallowed selling or buying fruit before it is apparent that they are good.

Prophet Muhammad Sallallaho Alaihe Wasallam commanded Muslims not to enter a plague-infested area and to remain in the infected area. This is the best type of prevention, for when one enters a plague infested area; he exposes himself to the risk of infection and harm. Exposing oneself to such danger defies religion and a sound mind. Staying away from plague infested areas is a type of prevention that Allah has directed and guided the people to. In this case, one observes a form of diet or prophylactic by avoiding contaminated areas and air.

As for the Prophet’s sayings for prohibiting the Muslims from escaping the epidemic infested area, it has two possible meanings.

1. Encouraging the heart to depend and rely on Allah while observing patience and being content with what Allah has decided.

2. The best medical authorities say that in order to avoid becoming sick during an epidemic requires helping the body to get rid of harmful fluids and moisture, observing a diet and preserving the body’s dryness in general, they warn against sports activities and taking baths. The human body usually contains harmful substances that are idle and which sometimes become activated by sports and taking a bath. They would then mix with the beneficial substances in the body and cause several ailments. Therefore, when the plague strikes a land, the best thing one can do is to remain idle in that area, so that the harmful substances in his body are not aroused or irritated. Leaving the plague-infested area requires motion and physical effort, both of which are very harmful in this case.

These are the statements of the best medical authorities of old and present, helping to shed light on the correctness of the Prophet’s commands that assure the well being of the heart and body.

If someone asks about what our beloved Prophet said, "Do not abandon it and take flight", refutes the meaning that has been stated. Leaving the infested land for another purpose than escaping, such as traveling, is exempted from the prohibition.

We answer this question by stating that no person, whether a doctor or otherwise, said that all types of motion are prohibited when the plague strikes a land, or the people cannot act as if they were fixed objects. Rather, engaging in excessive physical movements and activities that are not necessary is discouraged during the outbreak of an epidemic. There is no reason behind abandoning the plague-infested land other than escaping from the plague, whereas being idle and calm are better for the people’s hearts and bodies in this situation. In addition, staying inactive satisfies the required dependence and reliance on Allah and submitting to His decisions. As for those who need to move about, such as hired hands, manufacturers and travelers, they are not required to remain completely inactive, but to refrain from any unnecessary movements such as traveling to escape the plague.

There is a great wisdom behind commanding the people to remain in the plague-infested area which is as under:

1. Avoiding harm and the paths that might lead to harm.

2. Preserving one’s health, which is the vehicle that people rely on to acquire life’s necessities and to fulfill the requirements of the Hereafter.

3. So that the people do not fall sick upon breathing polluted and contaminated air.

4. Avoiding close association with those afflicted with the plague, so as not to catch the plague themselves.

5. Preserving the body and soul from contamination and superstition; this only harms those who believe in it.

In short, prohibiting entrance to plague-infested areas is a preventive measure and a type of diet (prophylactic) that leads away from the paths of harm. To prohibit leaving the area where the plague has struck entails submitting to Allah’s Will and decisions. The first order teaches and trains, while the second order entails submission and referring all matters to Allah’s will.

وفى "الصحيح": أنَّ عمر بن الخطاب خرج إلى الشام، حتى إذا كان بِسَرْغَ لَقيه أبو عُبيدة بن الجرَّاح وأصحابه، فأخبرُوه أنَّ الوَباءَ قد وقع بالشام، فاختلفوا، فقال لابن عباس: ادعُ لى المهاجرينَ الأوَّلينَ، قال: فدعوتُهم، فاستشارهم، وأخبرهم أنَّ الوباء قد وقع بالشام. فاختلفوا، فقال له بعضُهم: خرجتَ لأَمر، فلا نرى أن تَرْجِعَ عنه. وقال آخرون: معك بقيةُ الناس، وأصحابُ رسول الله صلى الله عليه وسلم، فلا نرى أن تُقْدِمَهُم على هذا الوَبَاء، فقال عمر: ارتفعوا عَنِّى، ثم قال: ادعُ لى الأنصار، فدعوتُهم له، فاستشارهم، فسلكُوا سبيلَ المهاجرين، واختلفوا كاختلافهم، فقال: ارتفعوا عَنِّى، ثم قال: ادْع لى مَنْ هَهُنَا من مشيخةِ قريشٍ من مُهاجرةِ الفتح، فدعوتهم له، فلم يختلف عليه منهم رجلان، قالوا: نرى أن ترجِعَ بالناس ولا تُقْدِمَهُم على هذا الوباء، فَأَذَّنَ عمر فى الناس: إنى مُصبحٌ على ظَهْرٍ، فأَصْبِحُوا عليهِ. فقال أبو عُبيدة بن الجرَّاح: يا أميرَ المؤمنين؛ أفِرَاراً من قَدَرِ الله تعالى ؟ قال: لو غيرُك قالها يا أبا عُبيدة، نعم نَفِرُّ من قَدَرِ الله تعالى إلى قَدَرِ الله تعالى، أرأيتَ لو كانَ لك إبلٌ فهبطتَ وَادِياً له عُدْوَتَان، إحداهما خِصبة، والأُخرى جَدْبة، ألستَ إنْ رعيتَها الخِصبة رعيتَها بَقدَرِ الله تعالى، وإن رعيتها الجدبةَ رعيتَها بقدر الله تعالى ؟. قال: فجاء عبد الرحمن بن عَوْف وكانَ متغيباً فى بعض حاجاتِهِ، فقال: إنَّ عندى فى هذا علماً، سمعتُ رسول الله صلى الله عليه وسلم يقول: "إذا كان بِأَرْضٍ وأنْتُمْ بها فلا تَخْرُجوا فِرَاراً منه، وإذا سَمِعْتُم به بأرضٍ فلا تَقْدَموا عَلَيْهِ".

Umar Bin Khattab radi Allaho Anh was on his way to Ash-Sham when he reached the area of Sargh where he met Abu Ubaydah bin Al-Jarrah Radi Allaho Anh with some people. They told the Caliph that there was an outbreak of the plague in Ash-Sham. They disputed among each other about what to do. So Umar said to lbn Abbas "Summon the early Migrants". Ibn Abbas said, ‘I summoned them and they disputed, as some of them said to Umar that you went out for a certain purpose and we recommend that we do not go back until it is fulfilled. Other Migrants said, ‘You have the best of the people in your company and the remainder of the Companions of the Messenger of Allah.  Therefore, we do not recommend that you send them towards the epidemic. Umar said, ‘Go away from here.’ He then said, "Summon Al-Ansar for me". Ibn Abbas summoned them and Urnar asked for their opinions. The Ansar disputed just as the Migrants disputed and copied their behavior. Umar said, ‘Go away from here. Umar then said, "Summon whoever is present from the leaders of Quraish from those who embraced Islam in the aftermath of the Fath (conquering of Makkah)". Ibn Abbss summoned them and no two among them disputed, as they all said, "We recommend that you go back with the people and do not expose them to the epidemic". Umar Radi Allaho Anh then ordered the people to leave saying, "In the morning, I will be riding on my animal’s back, and so you too should". Abu Ubaydah bin Jarrah Radi Allaho Anh said, O leader of the believers! Do you run away from Allah’s appointed destiny? Umar said, "I wish that somebody else had uttered these words, O Abu Ubaydah Yes, we run away from Allah's appointed destiny to Allah’s appointed destiny. If you had a herd of camels that arrived at a valley that has two slopes, one fertile and the other barren and you let your camels graze on the fertile slope, you will do so by Allah’s Leave, will you not? And if you allow them to graze on the barren slope, you will do so by Allah’s Leave, will you not? Soon after, Abdur Rahman Bin Awf Radi Allaho Anh came back from attending to some of his needs and said, "I have knowledge regarding this matter. I heard the Messenger of Allah said:

"If you bear about it (the plague) in a land that you are in, do not run away from it, and if you hear that it broke out in a certain land, do not enter that land." [Bukhari, Muslim, Abu Dawood, Tirmizi, An-Nasaii, lbn Majah and Ahmad].

Source

to be continued .....