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Bismillah Ar-Rahman Ar-Rahim Bank Interest Is Not Riba Before discussing interest, it is necessary to clear up a common misconception among Muslims: that loans in the modern banking system are identical to the concept of a loan in the Shari'a. In reality, the Shari'a definition of a loan does not exist within the current banking system. A loan (Al-Qard) from an Islamic perspective is a transaction where one person provides another with something of financial value purely as a favor. It does not imply the permissibility of unlawful usufruct, and the condition is that the lender will receive back only the equivalent of what was originally given, no more, no less. This concept differs significantly from the loans provided by banks. Bank financing is not a favor; it is a business transaction. It typically takes the form of Al-Qirad (القِراض), a classical Islamic term synonymous with Mudarabah (المُضارَبة), which is a partnership where one party provides capital and the other provides labor/management, or general Finance (التمويل), which is the activity of managing, allocating, and investing funds to achieve productive or consumer goals while establishing a clear mechanism for repayment. Since banks are not charitable organizations, they cannot be accused of exploiting the weak in the same way a predatory lender would. In Islamic Shari'a, there are 25 recognized types of financial transactions, whereas the conventional banking system utilizes over 70. Crucially, it is the true nature and substance of these transactions that must be evaluated, rather than their superficial labels. As the legal maxim states: “العبرة بالحقائق لا المسميات” (Regard is given to the core realities, not to the names or terms used). Ibn Taymiyyah explained in his work that introducing new forms of transactions beyond these 25 classical models is entirely permissible. Consequently, we should not constrain ourselves by trying to fit every modern financial instrument into one of these 25 traditional archetypes. Instead, we must analyze the true economic nature of new transactions and ensure they align with Islamic principles. Hence, they are governed by the fundamental legal maxim: “لا ضرر ولا ضرار” (There should be neither harming nor reciprocating harm). The Misunderstanding of Terminology Much of the confusion stems from the use of shared terminology, similar to the history of coffee (Al-Qahwa). Historically, the word Al-Qahwa was one of the many names for alcohol. When people asked scholars about the ruling on Al-Qahwa, they received a verdict of Haram. This continued for over a century until Sheikh Zakariyya Al-Ansary (author of Lubbul Usul) decided to investigate. He gathered ten students from Al-Azhar and prepared Al-Qahwa for them without their knowledge. As they drank and discussed knowledge, he observed how sharp and sound-minded they remained. He concluded that this was not the alcohol previously prohibited, and he distinguished it by renaming it Qahwatul Bunn. A similar scenario occurred with photography. For over a century, it was forbidden in the Islamic world because it shared the same Arabic name as carving sculptures (At-Taswir). Eventually, the Mufti of Egypt, Muhammad Bakheet, who was among the most knowledgeable of the Muftis in Egypt's history, wrote a short book titled Al-jawabu Ash-Shafy fi Ibahati at-taswiril photography, explaining how these were two different things, despite sharing the same name. In banking, the term "speculation" is used for both Al-Mudarabah and Al-Muqamarah (gambling). Any scholar who is asked about the ruling on "speculation" and interprets it as gambling will naturally forbid it. This is the reality regarding the word "loan" in the financial system; it does not match the legal definition of Al-Qard in Islamic law. Defining Bank Interest and Riba Bank interest is defined by the Bank of London as the cost of borrowing and a reward for saving. Money saved by customers is lent to other customers in need (not as a favor or charity). This money loses purchasing power over time due to inflation and other factors. Interest from the money borrowed is used to compensate the owner and restore the purchasing power of that money. In reality, it is not truly an increment on the initial capital. However, many people confuse this with Riba, which affects loans in the Islamic sense. What then is Riba? Riba is forbidden by the Law, and no Muslim scholar disagrees on this. In fact, whoever disputes its prohibition is on the verge of Kufr by rejecting a clear message of the Holy Qur'an. In Shari'a, Ibn al-Arabi explains: «أحكام القرآن لابن العربي ط العلمية» (1/ 320): «[مسألة كل زيادة لم يقابلها عوض] المسألة الثالثة: قال علماؤنا: الربا في اللغة هو الزيادة، ولا بد في الزيادة من مزيد عليه تظهر الزيادة به؛ فلأجل ذلك اختلفوا هل هي عامة في تحريم كل ربا، أو مجملة لا بيان لها إلا من غيرها؟ والصحيح أنها عامة؛ لأنهم كانوا يتبايعون ويربون، وكان الربا عندهم معروفا، يبايع الرجل الرجل إلى أجل، فإذا حل الأجل قال: أتقضي أم تربي؟ يعني أم تزيدني على مالي عليك وأصبر أجلا آخر. فحرم الله تعالى الربا، وهو الزيادة؛ ولكن لما كان كما قلنا لا تظهر الزيادة إلا على مزيد عليه، ومتى قابل الشيء غير جنسه في المعاملة لم تظهر الزيادة، وإذا قابل جنسه لم تظهر الزيادة أيضا إلا بإظهار الشرع، ولأجل هذا صارت الآية مشكلة على الأكثر، معلومة لمن أيده الله تعالى بالنور الأظهر.» "Ahkam al-Qur'an by Ibn al-Arabi (Dar al-Kutub al-Ilmiyyah edition)" (1/320): [Issue: Every increase that is not countered by a consideration/repayment] The Third Issue: Our scholars have stated: Linguistically, Riba means 'increase' (surplus). In any increase, there must necessarily be a base amount (the principle) against which the increase becomes apparent. Because of this, scholars differed as to whether the [Quranic] verse is general in its prohibition of all forms of Riba, or whether it is homonymous/ambiguous (mujmal) and cannot be clarified except through external evidence. The correct view is that it is general, because people used to engage in trade and practice Riba, and Riba was well-known among them. A man would sell to another man for a deferred period. When the term expired, he would say: 'Will you settle [the debt], or will you increase?', meaning: 'Will you add an increase to the capital I gave you, and in return, I will grant you a further extension of time?' Thus, Allah the Almighty prohibited Riba, which is the increase. However, since an increase, as we have established, cannot become apparent except when compared to a base amount, the increase is not readily apparent when an item is exchanged for a different genus/category in a transaction. Likewise, when it is exchanged for its own genus, the increase only becomes fully apparent through the clarification of the Divine Law (Shari'ah). For this reason, the verse became problematic for the majority, yet clear to those whom Allah the Almighty has supported with the clearest light." The most important point is that the Shari'a defines what is affected by Riba. On this note, the currency used today, known as fulus, is not considered a usury-affected item according to the four schools of thought. Ibn al-Musayyib, who is considered the most knowledgeable among the Tabi'un regarding finance, stated that Riba only affects gold and silver, or anything measured by scale or weight. In Muwadda Malik: وحدثني عن مالك، عن أبي الزناد، أنه سمع سعيد بن المسيب يقول: «لا ربا إلا في ذهب أو في فضة، أو ما يكال أو يوزن بما يؤكل أو يشرب» "And he (the narrator) narrated to me from Malik, from Abu al-Zinad, that he heard Sa'id ibn al-Musayyib say: 'There is no Riba (usury/interest) except in gold or silver, or in what is measured or weighed of that which is eaten or drunk.'" The Prophet (SAW) mentioned items affected by Riba in his Hadith: قال رسول الله صلى الله عليه وسلم: "الذهب بالذهب، والفضة بالفضة، والبر بالبر، والشعير بالشعير، والتمر بالتمر، والملح بالملح، مثلا بمثل، يدا بيد، فمن زاد أو استزاد فقد أربى، الآخذ والمعطي فيه سواء." "The Messenger of Allah (peace and blessings of Allah be upon him) said: 'Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt, like for like, equal for equal, hand to hand (immediate exchange). Whoever increases or asks for an increase has engaged in Riba. The taker and the giver in this are the same.'" Any item not mentioned in the Hadith can only be subject to these rulings if it shares the same legal reason (‘illah) through Qiyas (analogical reasoning). Scholars after the four Imams, majorly after the oil embargo, tried to include fulus in the rulings of gold and silver, arguing that it is now used for trade. They overlooked the fact that fulus was in use during the time of the Prophet (SAW). Ibn Kathir, in his Tafsir, mentioned how Abu Dharr (RA) differed with other companions on the meaning of the verse: «والذين يكنزون الذهب والفضة» (And those who hoard gold and silver...). He held the opinion that whoever kept gold or silver in his possession without giving it out in charity had fallen under Allah's curse. The companions cautioned him, telling him that was not the intended meaning. Mu'awiyah (RA) tested his conviction by giving him his share from the Baitul-Maal. Imam Ahmad reported: > وقال الإِمام أحمد عن عبد الله بن الصامت رضي الله عنه أنه كان مع أبي ذر، فخرج عطاؤه، ومعه جارية، فجعلت تفضي حوائجه، ففضلت معها سبعة، فأمرها أن تشتري به فلوسًا» "And Imam Ahmad narrated from Abdullah ibn al-Samit (may Allah be pleased with him) that he was with Abu Dharr when his stipend arrived. He had a slave girl with him who used to take care of his needs, and there remained with her seven [units of currency]; so he commanded her to buy *fulus* (small copper coins) with them." This shows that fulus was in circulation, and that Abu Dharr knew the rulings of gold and silver did not apply to fulus, which is why he ordered her to exchange the currency for them. In essence, since the Shari'a did not include fulus in the list of items affected by Riba, no one else can. This is what Ibn al-Arabi meant by: وإذا قابل الشيء جنسه لم تظهر هذه الزيادة إلا بإظهار من الشرع. "And when a thing is exchanged for its own kind, this increase does not become apparent except through an explicit declaration from the Shari'a." To further clarify this, I will mention an incident between Mu'awiyah and Umar (RA). When Umar appointed Mu'awiyah as his Governor in Syria, Mu'awiyah wrote to him: إني وجدت أموال أهل الشام الخيل والرقيق. فكتب إليه عمر أن دعهما. فاستشار عثمان فقال له مثل ما قال عمر. "'I found that the wealth of the people of Syria consists of horses and slaves.' So, Umar wrote to him [instructing him] to leave them [untaxed]. Then he consulted Uthman (RA), and he said to him the same as what Umar had said." Mu'awiyah wanted them to pay Zakah, but because the Shari'a did not impose it on horses and slaves, no one is allowed to. Sheikh Abubakar Mahmud Gumi said: ﴿ يَمْحَقُ اللَّهُ الرِّبَا ﴾ ينقصه ويذهب بركته ﴿ وَيُرْبِي الصَّدَقَاتِ ﴾ أي يزيدها وينميها ويضاعف ثوابها ﴿ وَاللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ ﴾ بتحليل الربا ﴿ أَثِيمٍ ﴾ فاجر بأكله أي يعاقبه.فائدة : معروف أن بيوع الربا مقيدة على عيون الأشياء الربوية لا على قيمها، فأوراق البنوك أو العملة المستعملة اليوم قيم لها في البنوك من الأملاك وإن كانت تستعمل للأثمان، فكل مبيع ثمني وليس كل ثمني ربوياً. فعلى هذا ففوائد البنوك أجور. والله أعلم. "276: 'Allah destroys interest and gives increase for charities...' Sheikh Abubakar Gumi said: It is well known that usurious transactions are restricted to the specific physical commodities subject to usury, not to their values. Banknotes or currency used today serve as values held in banks against properties, even if they are used as prices. Thus, every sold item has a monetary value, but not every monetary item is subject to usury rules. Based on this, bank interest [or profits] is considered wages. And Allah knows best." Everything we have mentioned applies equally to the so-called Islamic banks. They have simply modified their procedures and renamed some of their transaction types, calling them Mudharabah and rewarding their customers with profits. Allah knows best.

Olodo *wretched

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I think religion should be kept away from sports, players should not come to the field wearing hijab.

Students with a Third Class or Second Class Lower degree should be allowed to compete alongside First Class graduates at every level. Let competence, skills, experience, and performance speak for themselves. Not everyone starts from the same position, and academic results don’t always tell the full story

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