INTRODUCTION
The First Stage: Foundation or Period of Revelation (The Era of the Prophet Saw 609-632 CE)
This period of the development of Islamic law is consider the most important period as it lays down the foundation for other developments, which happened in the later stages. It began with the commencement of the Prophet Hood of Muhammad saw in 609 CE and ended with the demise of the Prophet saw in 632 CE. In this period, Islamic law went through two phases of development, the first of which was when the Prophet saw was in Mecca and the second was when he was in Medina.
CONTENT
Legal in Mecca
His time of preaching in Mecca lasted for 12 years 5 months and 13 days. The Prophet's revelation when he was in Mecca brought the principle of community formation, a man of dignity who was righteous and maintaining a relationship with God. For that reason, the Mecca era has not had any amalgamation, such as sale and crime. It is because of the major focus of the da'wah and the teachings conveyed by him by focusing on forming the true faith and correcting morality.
When you are in Mecca you face opposition from Quraish pagans like torture, threats and economic sanctions. The pressures faced caused his Companions to migrate for the first time to Ethiopia. Then he himself went to Ta'if to seek support, but was driven and thrown by stones by the youth there. The da'wah that he performed while he was in Mecca encompassed two stages, namely: Dawah is difficult: takes about 3 years. The dakwah center was held at the house of Al-Arqam ibn Abu al-Arqam. The purpose of da'wah time is only among the nearest relatives. This is as explained by the word of God which means: And warn your nearest relatives (surah al-syu'ara verse 214) Da'wah is very clear. That is with the decline of the verse which tells you to call upon all people. Among the legislative features are also the principles of da'wah that were carried out by His Majesty in Mecca with emphasis on the following: Cleans the creed and invites them to obey Allah, believing in the day of resurrection, heaven and hell. They are also directed to look into the occurrence of stars, heavens and earth to take lessons from all these events. Using a gentle-minded approach to da'wah. Summoning to commendable morals and abandoning all customs contrary to Islamic law. Invites to use sensible intellect and abandon taklid, religious and customary ancestry. Less brings a verse related to the legislative form of life and life. Hence, most of the verse descended from Mecca was related to the creed, morality and direction to take lessons from the stories and the history of the past Explain the general principle that manages to care for, mitigates harm and commits virtue. In conclusion, Mecca was the period of decline in the Qur'an for that period of time with the Mecca verses. The number of Muslims still small and the people who embraced Islam at that time were poor and weak. Hence, the Muslims are oppressed and have not been known as a strong and feared Muslim.
Legal in Medina
The Medina era is the second stage which begins in the year of Hijrah and ends after his death in 10 AH and takes the precise time of 9 years 9 months 9 days. Therefore, with His death the revelation ended and the religion of Islam was complete. That condition as explained by the word of God which means: Today I have perfected for you your religion, and I have satisfied My favor to you, and I have been converted to Islam as a religion for you.
While in the Medina he had to face various categories of societies of various tribes, folk and religious followers, such as Jews, Christians and the hypocrites. Therefore, his action was to compete between the Muhajirin and the Ansar. He also acted in the form of the Islamic state of Medina as well as calling upon the teachings of Islam in full accord with the word of Allah which means "to come to the path of your Lord (O Muhammad SAW) with the wisdom of wisdom and advice of good teaching and debate with them (which you summon it) in a better way "surah A-Nahl verse 125
The current legislation focuses on the scope of the particular scope of which: the establishment of laws relating to worship, such as fasting and zakat obligations. The law that deals with the laws of the Qur'an and is obliged to fight against the infidels. The laws relating to Hu dud and criminal law dealing with the will and inheritance of the family law as well as marriage and divorce the oath and the vow of judiciary and statehood.
The Principles of Basic Legislation
The main reason for the decline of the Quran is to establish and settle the position of mankind. For that the establishment of Islamic law as in the Quran and Hadith by focusing on the five main principles, namely: The law gradually: the Qur'an is not revealed at the same time as well as the wisdom of reducing the law this way is to ease the acceptance of the people, to encourage them to practice it and to facilitate them to memorize the law and to understand the reasons and background of the law is revealed. For example, the prescribed law relates to drinking alcohol that was revealed in four stages or contained in four separate sentences. The gradual concept in the legislation can be divided into two forms:
Gradually the number of angles: It means Islamic legislation is not lowered at one time and not at once. Gradually the number of laws and legal times can be clearly illustrated by the corners of the verse revealed in Mecca and Medina. The example of the gradual angle of time and the number of laws is:
The law of Mecca is more mujmal or general.
On the night of Isra 'Mikraj a year before the Hijrah was prayed five times.
In the first year of hijrah, the obligations of war or jihad against the infidels. In the same year, it was also legalized that marriage and marriage were legalized.
In the second year of hijrah, it is permissible to fast in the month of Ramadan, zakat, two-day prayers, the sacrifice, the direction of the Qiblah during the prayer from Baitul Maqdis to the Ka'bah and to pass the war booty.
In the third year of hijrah the establishment of legislation on inheritance or inheritance and dissolution.
In the fourth year of the migration the qasar prayers were observed when the traveler, in fear or war, the punishment of adultery, tayammum and qazaf.
In the sixth year of God describes the law of peace reconciliation. In that year God also banned wine, gambling and magic fate.
In the seventh year it was forbidden to eat meat of donkeys and legal rules on agriculture and irrigation.
In the eighth year, the law on theft was imposed.
In the ninth year of Hijrah the law was conveyed to Lian and prevent the infidels from entering Mecca.
In the tenth year it is forbidden to usury. It is obligatory for a law for example: obligations of prayer, fasting obligations, and obligations of zakat, ban of liquor, war and jihad.
The Law Reduces the Taklif
Sharia and legal in Islam are more convenient than in previous legislation. How to cleanse the stool in the previous shari'a by removing unclean parts, while in Islamic law, the division is purified.
At the time of the Prophet there was no law on things that had never been legalized. For example, the Prophet did not establish the prayers of circumcision in congregations because of fear that he would be misled.
Prayer required for Muslims is only five times a day.
Zakat of property to every individual, even those who are capable of and a small part of the property.
The things that are prohibited by syarak are fewer than those passed. Among the illicit things is that which brings harm and is specifically stated.
Fasting is deferred per month within a year.
Legislation in line with human benefit there are some shari'a set by Allah and then canceled. For example:
At the beginning of the prayer to the Qiblah towards Baitul Maqdis, then abolished and converted to the Ka'bah in Mecca.
Iddah for the wife of the deceased husband was originally a year later abolished and replaced with the termination of 4 months 10 days.
The Prophet had previously kept the deed of sacrifice. Subsequently repealed and replaced with the law shall save a third of it.
Legal Features of the Prophet's Times
The law and the development of the Fiqh which lasted throughout the life of Rasulullah s.a.w have formed a special privilege. In those days was the time of legal formation. Among the legal privileges of the Prophet's time are: All the laws formed at that time are only guided and based on only one source, namely Divine revelation. The revelation is either in the form of Revelation Matlu ie the Quran and the Non-Matheus Revelation ie all the Prophets of Rasulullah s.a.w.
The power of the law and the interpretation of all the writings lies in him alone. Context in the issue of revelation is not revealed to clarify the law, He will adjudge. Sometimes the ijtihad is supported by revelation, sometimes it is corrected by the revelation that is inaccurate and the revelation of the revelation is considered as a shari'a. In those days there were some friends who were authorized and empowered by him to admit the problems that arise. However, the ijtihad of the companions ceased to acknowledge him, whether it is legal or otherwise.
There is no form of dispute or contradiction in the same problem. That is because he still existed and became a place of direct contact as well as acting as a legislator. The perfection of Islamic legislation was formed as soon as the end of the age. For this reason, the decline of revelation is also the hadith of s.a.w who acts as the interpreter to the Qur'an when he died.
The Prophet s.a.w opened the room for the best friends and mujtahid especially to perform the ijikihad. This is because the Quranic text and his hadiths sometimes do not explain all the laws of juz'i. For that, in the no problem with it, the companions are justified and appearing for the purpose of ijtihad. At that time there is still no form of Fiqh or its knowledge in terms of the term. That is because the majority of the laws required by the Muslims are obtained through his s.a.w. Revelation is still being revealed and is not necessary to any legal person.
There is a concept of cancellation and replacement of some laws. Examples are: wills. Islam is obligated to be lawful. Then the law was canceled with the fall of the verse and the law of the heritage. The legislation that was formed and set in the days of the Prophet s.a.w was more practical and the thing that actually happened at that time. That's why there is no law based on the assumptions that will come.
CONCLUSION
As a conclusion, the foundation period marked the beginning of the evolution of fiqh as the science of deducing laws from Quran and Sunnah were laid by Prophet. The foundation of mazhab took shape as the Prophet guided and trained the companions in ijtihad.
Saturday, 25 May 2019
1.0 INTRODUCTION
1.1 Meaning Riba’
1.1.1 Riba’ in Holy Quran :
Since the ages of legacy by Prophet Muhammad S.A.W., he has encourage and forbid public to never take riba (interest) in debt and also in doing business. The societies of Arab Jahiliyyah in the past were among the peoples in Arabic land before the birth of our Prophet was actively charged higher interest or riba in doing their business. Until Allah S.W.T sent the message to the Prophet in Holy Qur’an (Surah al- Baqarah, verses 278-81):
O believers, fear God, and give up the riba that remains outstanding if you are believers. (278) If you do not do so, then be sure of being at war with God and His Messenger. But, if you repent, you can have your principal. Neither should you commit injustice nor should you be subjected to it. (279). If the debtor is in difficulty, let him have respite until it is easier, but if you forego out of charity, it is better for you if you realize. (280). And fear the Day when you shall be returned to the Lord and every soul shall be paid in full what it has earned and no one shall be wronged. (281).
1.1.2 Riba’ in Hadith :
Moreover, Prophet Muhammad S.A.W. also encouraged his followers to not accepting riba in dealing business and loan. It is clearly stated in the hadith as from two examples below:
From Abu Hurayrah: The Prophet, peace be on him, said: “On the night of Ascension I came upon people whose stomachs were like houses with snakes visible from the outside. I asked Jibrail who they were. He replied that they were people who had received riba.” (Ibn Majah, Kitab al-Tijarat, Bab al-taghlizi fi al-riba; also in Musnad Ahmad).
From Abu Hurayrah: The Prophet, peace be on him, said: “God would be justified in not allowing four persons to enter paradise or to taste its blessings: he who drinks habitually, he who takes riba, he who usurps an orphan’s property without right and he who is undutiful to his parents.” (Mustadrak al Hakim, Kitab al-Buyu).
1.1.3 Definition Riba’ :
A forced means demanded, requested, agreed etc. Any of the above or similar words which are related with “forced” category that define and create a liability on other party.
Increase in value means the increase in terms of value which comprises the quantity and the quality, just increase no matter how small or large it is and how that increases is defined.
The medium of exchange means anything that can serve the purpose of exchange of good(s) and/or service(s) in the society at any level i.e., international, national, or local.
2.0 TYPES OF RIBA’
Despite there are many types of Riba prevalent in the world and the Quran never stipulated any specified one, the fact of its prohibition in Quran is the prohibition of interests which were common in the pre-Islamic days. Riba is forbidden on the basis of Quran, Sunnah and Ijma’ (consensus) as the Prophet Muhammed (SAW) said, "Do not sell one dirham for two dirhams, for I fear for you regarding Riba”. In the purview of Islamic jurisprudence, there are two types of interests.
2.1 Credit Interest
Within the parameters of credit interest, money and other wealth include. This type of interest is sub-divided into other two types:
2.1.1 Riba al- Jahiliyyah
Interest of the age of ignorance: the Arabic terminology used for this is Riba al- Jahiliyyah. It is the interest imposed by the lender to the debtor in high level if he couldn’t repay it in the stipulated date. Actually, it is an increase on the original loan which is not mentioned during the contract. It was common before the advent of our Prophet Muhammed (SAW). This type of interest could be seen, nowadays, in the financing modes of conventional finance institutions related with the deferred payments. The main objective of this is to earn a large amount of excess money abruptly in pretext of the deferment.
2.1.2 Riba al-Qardh
Loans Interest: in the Arabic terminology, it is known as Riba al-Qardh. This Riba al-Qardh is the interest as an increase on the original loan money which is required in the contract. The difference between this and the previous one is in the stipulation during the contract.
2.2 Sales Interest
This type of interest is confined to transactions in gold, silver and commodities of rice, wheat, barley, millet and dates. But, some Muslims jurists broadened the commodity data as they allow the inclusion of staple and basic commodities. Like the credit interest, the sales interest is also of two kinds. They are:
2.2.1 Riba al-nasi’ah
The term nasi’ah means to postpone. It refers to the interest on the loans. It occurs when the similar kinds of commodities are exchanged in trade, it is needed juristically transact each other immediately although their quantities may be equal. In modern operations, it indicates to the time period that is allowed for the borrower to repay the loan in return for the addition of the premium. In the view of Islamic jurisprudence, the fixing of an excess over the original loan amount in advance as a reward for waiting is forbidden.
2.2.2 Riba al-fadl
Riba al-fadl is the increased money over the original amount of the loan. It lies in the payment of an addition by the debtor to the creditor in exchange of commodities of the same kind. Riba al-fadl is forbidden according to the Hadith that Abu Said al-Khurdi said: “the Prophet Muhammad (SAW) has said that gold in return for gold, silver for silver, wheat for wheat, barley for barley, dates for dates and salt for salt, can be traded if and only if they are in the same quantity and that is should be hand to hand. If someone gives more or takes, then he is engaged in Riba and accordingly has committed a sin.”
In short, these two types of the sales interest is prohibited by the following Quranic verse: “Allah has allowed trade and prohibited Riba”. Extracting from the above-mentioned verse, the Riba-al nasi’ah relates to loans while the Riba al-fadl relates to trade.
3.0 PROHIBITION OF RIBA’
The rationale for the prohibition of interest the Islamic economic framework highlights how the risk-reward sharing would be more conductive to the realization of equity and the promotion of entrepreneurship. In fact, the interest-based banking system relies heavily on collateral and gives inadequate consideration to the strength of the project or the ultimate use of the financing. Even though collateral and cash flow are indispensable for ensuring repayment of loans, giving them undue weight result in a relative misestimating of the purpose for which borrowing takes place. Hence, that system tends to enforce the unequal distribution of capital by allocating financial resources mainly to the rich, who have the collateral and cash flow.
Islam considers even interest-based loans taken for investment in a productive activity as not equitable because in the profits that may accrue from it is not required to be known forehand and if there is a loss, the entrepreneur has to bear the entire loss in spite of all the risk and engagement he took, whereas the money lender, who did less sacrifice than the entrepreneur, gets an effortless profit determined by a positive rate. In Islam both risks and rewards should be shared by the different parties.
And since the unrestricted power of the creditor to make profit from interest has no regard to the financial ability of the debtor to repay indebtedness, middle-class consumers, as well as the developing countries, could be caught up in a never-ending debt-trap. And because the Riba system encourages living beyond one’s means for both individuals and governments, it results in an accentuation of macroeconomics, inflation and external imbalances in addition of squeezing the resources available for development. This leads some poorer countries to the over-exploitation of their earth’s resources and thus to the destruction of the ecological system.
Moreover, the high degree of interest rate volatility in the modern economies injects great uncertainty into the investment markets and makes it difficult for entrepreneurs to have a long-term investment vision and to make their decisions with confidence. This turbulence in the financial markets and the rise to fictitious assets tend to aggravate economic instability.
4.0 WAYS TO AVOID RIBA’
Living in a capitalist society makes it difficult to completely avoid riba. However, this should not be used as an excuse to freely indulge in it. An obvious way to steer clear of this evil is to not take out a loan which involves paying riba. Other solutions include:
Opening up riba-free bank accounts.
Not entering into contracts which stipulate riba penalties, even though one intends to pay on time.
Making bill payments on time so as not incur a late penalty.
Meeting any conditions required to continue trading without the use of riba.
Borrowing money from family or friends where possible.
Dealing with Islamically compliant banks.
Renting if you cannot afford to buy a house without riba.
Accepting/organising a “goodly loan” (al-qard al-hasanah), which is a loan by means of which one intends to show kindness to another, which does not involve taking riba
With regard to the interest that the bank has given you, do not return nor consume it. Rather, spend it on charitable causes, such as giving it to the poor, buying disposable items (like toilet paper) for Islamic centres and mosques, and helping debtors. However, do not expect reward for this.
The most effective way to avoid riba and determine which transactions are permissible, is by consulting Islamic scholars and utilising their knowledge.
5.0 CONCLUSION
None can doubt that riba is haram and a major sin, and no disobedience to Allah is worth the risk of His punishment. We must remember that the life of this world is short and fleeting, and that the purpose of our existence is not to lust after beauty and wealth, but rather to worship Allah correctly and live by His rules. Just because riba is widespread and common, it does not make it permissible.
“And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty), and will provide him sustenance from where he never even imagined. And whosoever puts his trust in Allah, Allah is sufficient for him.” - Qur’an 65:2-3
1.1 Meaning Riba’
1.1.1 Riba’ in Holy Quran :
Since the ages of legacy by Prophet Muhammad S.A.W., he has encourage and forbid public to never take riba (interest) in debt and also in doing business. The societies of Arab Jahiliyyah in the past were among the peoples in Arabic land before the birth of our Prophet was actively charged higher interest or riba in doing their business. Until Allah S.W.T sent the message to the Prophet in Holy Qur’an (Surah al- Baqarah, verses 278-81):
O believers, fear God, and give up the riba that remains outstanding if you are believers. (278) If you do not do so, then be sure of being at war with God and His Messenger. But, if you repent, you can have your principal. Neither should you commit injustice nor should you be subjected to it. (279). If the debtor is in difficulty, let him have respite until it is easier, but if you forego out of charity, it is better for you if you realize. (280). And fear the Day when you shall be returned to the Lord and every soul shall be paid in full what it has earned and no one shall be wronged. (281).
1.1.2 Riba’ in Hadith :
Moreover, Prophet Muhammad S.A.W. also encouraged his followers to not accepting riba in dealing business and loan. It is clearly stated in the hadith as from two examples below:
From Abu Hurayrah: The Prophet, peace be on him, said: “On the night of Ascension I came upon people whose stomachs were like houses with snakes visible from the outside. I asked Jibrail who they were. He replied that they were people who had received riba.” (Ibn Majah, Kitab al-Tijarat, Bab al-taghlizi fi al-riba; also in Musnad Ahmad).
From Abu Hurayrah: The Prophet, peace be on him, said: “God would be justified in not allowing four persons to enter paradise or to taste its blessings: he who drinks habitually, he who takes riba, he who usurps an orphan’s property without right and he who is undutiful to his parents.” (Mustadrak al Hakim, Kitab al-Buyu).
1.1.3 Definition Riba’ :
A forced means demanded, requested, agreed etc. Any of the above or similar words which are related with “forced” category that define and create a liability on other party.
Increase in value means the increase in terms of value which comprises the quantity and the quality, just increase no matter how small or large it is and how that increases is defined.
The medium of exchange means anything that can serve the purpose of exchange of good(s) and/or service(s) in the society at any level i.e., international, national, or local.
2.0 TYPES OF RIBA’
Despite there are many types of Riba prevalent in the world and the Quran never stipulated any specified one, the fact of its prohibition in Quran is the prohibition of interests which were common in the pre-Islamic days. Riba is forbidden on the basis of Quran, Sunnah and Ijma’ (consensus) as the Prophet Muhammed (SAW) said, "Do not sell one dirham for two dirhams, for I fear for you regarding Riba”. In the purview of Islamic jurisprudence, there are two types of interests.
2.1 Credit Interest
Within the parameters of credit interest, money and other wealth include. This type of interest is sub-divided into other two types:
2.1.1 Riba al- Jahiliyyah
Interest of the age of ignorance: the Arabic terminology used for this is Riba al- Jahiliyyah. It is the interest imposed by the lender to the debtor in high level if he couldn’t repay it in the stipulated date. Actually, it is an increase on the original loan which is not mentioned during the contract. It was common before the advent of our Prophet Muhammed (SAW). This type of interest could be seen, nowadays, in the financing modes of conventional finance institutions related with the deferred payments. The main objective of this is to earn a large amount of excess money abruptly in pretext of the deferment.
2.1.2 Riba al-Qardh
Loans Interest: in the Arabic terminology, it is known as Riba al-Qardh. This Riba al-Qardh is the interest as an increase on the original loan money which is required in the contract. The difference between this and the previous one is in the stipulation during the contract.
2.2 Sales Interest
This type of interest is confined to transactions in gold, silver and commodities of rice, wheat, barley, millet and dates. But, some Muslims jurists broadened the commodity data as they allow the inclusion of staple and basic commodities. Like the credit interest, the sales interest is also of two kinds. They are:
2.2.1 Riba al-nasi’ah
The term nasi’ah means to postpone. It refers to the interest on the loans. It occurs when the similar kinds of commodities are exchanged in trade, it is needed juristically transact each other immediately although their quantities may be equal. In modern operations, it indicates to the time period that is allowed for the borrower to repay the loan in return for the addition of the premium. In the view of Islamic jurisprudence, the fixing of an excess over the original loan amount in advance as a reward for waiting is forbidden.
2.2.2 Riba al-fadl
Riba al-fadl is the increased money over the original amount of the loan. It lies in the payment of an addition by the debtor to the creditor in exchange of commodities of the same kind. Riba al-fadl is forbidden according to the Hadith that Abu Said al-Khurdi said: “the Prophet Muhammad (SAW) has said that gold in return for gold, silver for silver, wheat for wheat, barley for barley, dates for dates and salt for salt, can be traded if and only if they are in the same quantity and that is should be hand to hand. If someone gives more or takes, then he is engaged in Riba and accordingly has committed a sin.”
In short, these two types of the sales interest is prohibited by the following Quranic verse: “Allah has allowed trade and prohibited Riba”. Extracting from the above-mentioned verse, the Riba-al nasi’ah relates to loans while the Riba al-fadl relates to trade.
3.0 PROHIBITION OF RIBA’
The rationale for the prohibition of interest the Islamic economic framework highlights how the risk-reward sharing would be more conductive to the realization of equity and the promotion of entrepreneurship. In fact, the interest-based banking system relies heavily on collateral and gives inadequate consideration to the strength of the project or the ultimate use of the financing. Even though collateral and cash flow are indispensable for ensuring repayment of loans, giving them undue weight result in a relative misestimating of the purpose for which borrowing takes place. Hence, that system tends to enforce the unequal distribution of capital by allocating financial resources mainly to the rich, who have the collateral and cash flow.
Islam considers even interest-based loans taken for investment in a productive activity as not equitable because in the profits that may accrue from it is not required to be known forehand and if there is a loss, the entrepreneur has to bear the entire loss in spite of all the risk and engagement he took, whereas the money lender, who did less sacrifice than the entrepreneur, gets an effortless profit determined by a positive rate. In Islam both risks and rewards should be shared by the different parties.
And since the unrestricted power of the creditor to make profit from interest has no regard to the financial ability of the debtor to repay indebtedness, middle-class consumers, as well as the developing countries, could be caught up in a never-ending debt-trap. And because the Riba system encourages living beyond one’s means for both individuals and governments, it results in an accentuation of macroeconomics, inflation and external imbalances in addition of squeezing the resources available for development. This leads some poorer countries to the over-exploitation of their earth’s resources and thus to the destruction of the ecological system.
Moreover, the high degree of interest rate volatility in the modern economies injects great uncertainty into the investment markets and makes it difficult for entrepreneurs to have a long-term investment vision and to make their decisions with confidence. This turbulence in the financial markets and the rise to fictitious assets tend to aggravate economic instability.
4.0 WAYS TO AVOID RIBA’
Living in a capitalist society makes it difficult to completely avoid riba. However, this should not be used as an excuse to freely indulge in it. An obvious way to steer clear of this evil is to not take out a loan which involves paying riba. Other solutions include:
Opening up riba-free bank accounts.
Not entering into contracts which stipulate riba penalties, even though one intends to pay on time.
Making bill payments on time so as not incur a late penalty.
Meeting any conditions required to continue trading without the use of riba.
Borrowing money from family or friends where possible.
Dealing with Islamically compliant banks.
Renting if you cannot afford to buy a house without riba.
Accepting/organising a “goodly loan” (al-qard al-hasanah), which is a loan by means of which one intends to show kindness to another, which does not involve taking riba
With regard to the interest that the bank has given you, do not return nor consume it. Rather, spend it on charitable causes, such as giving it to the poor, buying disposable items (like toilet paper) for Islamic centres and mosques, and helping debtors. However, do not expect reward for this.
The most effective way to avoid riba and determine which transactions are permissible, is by consulting Islamic scholars and utilising their knowledge.
5.0 CONCLUSION
None can doubt that riba is haram and a major sin, and no disobedience to Allah is worth the risk of His punishment. We must remember that the life of this world is short and fleeting, and that the purpose of our existence is not to lust after beauty and wealth, but rather to worship Allah correctly and live by His rules. Just because riba is widespread and common, it does not make it permissible.
“And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty), and will provide him sustenance from where he never even imagined. And whosoever puts his trust in Allah, Allah is sufficient for him.” - Qur’an 65:2-3
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