An exploration of Ribaa: Interest in the modern world

 

Introduction

The subject of Ribaa is not merely an academic discussion, rather, it is one which can be generate frustration. Most items related to economic theory, politics and ideological projects, are actually much more complex and nuanced than usually imagined, and our subject is no different.

 

The Qur'an says that God allows trade, yet forbids Ribaa (Q 2:275). It also says that if it is not abandoned, the result would be to expect "war from God and His Messenger" ( Q 2:279). Therefore,it is important to understand what constitutes Ribaa, and to discover if any guidance exists within the Islamic teachings on economic subjects.

 

What is Ribaa?

 

As a word, it has to do with an unwarranted increase of wealth. It has been used to express theft or even oppression. Typically, it is rendered simply as "interest", or as "usury", the latter term meaning an extraordinarily high amount of interest to be paid to the creditor, in addition to the principal.

Admittedly, the terms "interest" and "usury" carry different meanings, so while the latter word is very clear, the former, in its popular usage, has caused a great deal of confusion.

 

How does the Qur'an address Ribaa?

 

There are only four sections of the Qur'an that addresses clearly the subject of Ribaa. A selection from each section, as well as contextual explanation and  analysis, is given below:

 

(1) "Allah will deprive Ribaa(ft.1) of all growth, But will give increase  for deeds of charity, for He loveth not creatures ungrateful and wicked." (Q 2:276)

Context:

Starting from Q 2:261, we have a discussion on the importance of charity (sadaqa). Almost as a contrast to that, Q 2:275 says that those consuming Ribaa stand as if touched by Satan. VV. 278-279 informs us that people of faith are supposed to abandon Ribaa, and are told to be aware of war from God, and not to act in an oppressive manner. Also of interest here is 2:280, which says that the one experiencing hardship (dhu- 'usratin) should be given time to pay by the creditor, yet that forgiving the debt is better.

Analysis:

The main target of this discussion is to provide a contrast between charity and profiteering. Q 2:275 tells us that while God has indeed allowed business, He has not allowed Ribaa.  Trade is done for benefit, profit. Ribaa, similarly, is (mainly) profit driven(ft.2). What is the difference between "business" and "Ribaa"? Indeed, this very question is raised in the opening words of Q 2:275. 

The context shows a wider societal problem, one which has parallels in today's world. With almost no exception, we are all under financial constraints, with limited access to funds for both immediate and long term needs. Thus, we are obliged to use credit cards, take out loans, and be subjected to ridiculous interest payments. This occurs on levels both small and great. 

School loans has repeatedly been an issue in American politics, with many voices calling for a general debt forgiveness. A person can spend as much as fifteen, twenty years, paying off not only the principal amount, but the interest rates, seemingly never escaping that cycle. While there are certainly attempts to regulate these things, in general what is perhaps more disturbing is that the majority of us think of this as a normal occurrence.  

(2) "O you who believe! Do not consume Ribaa, multiplied, doubled, rather, have reverence for God, so that perhaps you will be successful." (Q 3:130).

Context:

There are a number of disparate items in context here, including discussions on Jesus and the battle of Badr. The lack of engaging in Ribaa is associated with Taqwaa and "success". Q 3:134 describes those with Taqwaa, deserving of paradise, as those who "spend freely..restrain anger, pardons, who repent to God when they have wronged their own selves." 

Analysis:

This is directed towards people of faith (alladheena Aamanoo), rich folks who, prior to the revelation addressing this, engaged in Ribaa alongside their Non Muslim countrymen.  This verse, alongside Q 2:279, shows us that the job of Islam is not limited to theology and ritual. It is meant to be a means to remove oppression, tyranny, and ignorance that is harmful to society. 

The "money-lenders" are viewed as profiting from the misery of others, taking advantage of them, in order to make themselves richer. The Prophet-Messiah Jesus, upon whom be peace, is said to have actually turned over, violently, the money changers tables within the temple (Matt. 21:12).

To plant the seeds for destruction, and thereafter benefit from it, is clearly another form of Ribaa that is condemned within this Quranic verse. 

(3) "And they took Ribaa, though they were forbidden from it, consumed people's wealth in Baatil (ft.3), and We (Allah) have prepared for the Kaafireen a great punishment" (Q 4:161)

Context:

This is given in context of Jews who attempted to crucify Jesus, opposing his mission. Q 4:160 states that they "blocked many from the path of Allah". This would seem to suggest that they used their ill-gotten wealth to fund disinformation campaigns.

Analysis:

Jewish law allowed the charging of interest to Non Jews, but prohibited it when dealing with each other ( Deut.23:19, Leviticus 25:36). Interest was seen as taboo in Christian Europe (until relatively recently), thus, Jewish money-lenders were the ones that would issue loans needed by governments to wage wars, among other things. This-in part- was the reason that Christian Europeans viewed them with such hostility, often leading to violence and persecution. 

The religious or ethnic/racial identity of powerful forces, who engage in oppression and disinformation campaigns, is actually not that much of an issue. Good people and bad people can be found in every community. Indeed, the Qur'an, in the very next verse ( 4:162) makes it clear that the previous description does not describe the group in their entirety. The Qur'an is very careful not to stereotype. 

 

It states therein that there are Jews of knowledge and piety, who are rewarded by Allah. This is also found in Q 2:62 and Q 5:69.

(4)

" That which ye lay out for increase through the property of (other) people, will have no increase with Allah: But that which ye lay out for charity....it is those who will get a recompense multiplied."( Q 30:39, Yusuf Ali translation).

The word Ribaa appears in the original Arabic, as well as a present tense verbal form (liyarboo) which Yusuf Ali has translated as "increase". The context starts at verse 38, which speaks of the importance of charity.

 

Analysis:

We can go to verse 33 to 39, which speaks of man's dual nature of gratitude (when in need), and stingy (when armed with plenty), and God's overall provision. A greater sense of social responsibility is placed on people of faith, that their focus should be more upon Allah than it is for wealth.

 

Summary of above verses:

 

It is apparent that the religion of Islam seeks not only to free people from being slaves to heartless entities, it seeks to instill within its followers a sense of deep social responsibilities, particularly when they are blessed with wealth and power. 

 These verses seem to speak mainly on loan transactions, and shows that the mentality of the lender should not be of profit, but rather of humanitarian gesture. The lender certainly deserves his money back when the person in debt has it to return, however it should not be with the motivations of profit.

 

Modern life questions introduction

 

Since interest, at some level, is almost impossible to escape, a number of questions emerge. Our research of the writings of the scholars, as well as fatwa websites encompassing Muslims of various theological leanings, reveal that there are very different answers to the same queries. One example is that of obtaining a mortgage in order to own a house. Some scholars argue that it is fine, so long as it is only one house (arguing that housing is a necessity), therefore obtaining a second house, for profit, by securing a loan from a financial institution (the second home seemingly to either sell or rent out for profit) would be sinful. Others argue that, in fact, no mortgage is lawful, ever, that it is better to rent out an apartment for the remainder of one's life, than it would be to own one's home by securing a loan which would be paid back with interest.

 

While I will share some answers to queries of this nature, there are important observations that must be made first.

(a) In both a Western and Eastern context, Ribaa cannot be avoided unless we are willing to think outside of the box. I have long been an advocate of families and friends pulling their resources together to buy a house, all the parties having an agreement beforehand as to the home's use, maintenance and the like. In this way, ribaa could be avoided. Even from a worldly perspective, avoiding Ribaa also entails avoiding extra costs.

 

(b) The prohibition of alcohol, gambling, and intoxicants, by extension, forbids a number of other items associated with them, and those guidelines being in place goes a long way in having some financial stability, being able to make sound decisions.

 

(c)  Qur'an 17:26-31 gives financial guidelines. In essence, we are neither to be wasteful nor stingy.

(d) In seeking funds for a business investment, consider seeking out an individual or group who would be willing to invest in a partnership, where all parties can either earn profit or suffer loss. When such investments are made, it goes a long way in creating a healthy economy for masses of people, as well as encouraging the investors to act with intelligence, planning and the like. Seeking the same from a bank or other financial institution would result in that institution getting back their principle investment, as well as interest, regardless of the success or failure of the business venture.

(e) All of these have to be put together if Ribaa is to be eliminated. As mentioned in point (a), thinking outside the box. The Somali community in the Minneapolis area have done work in this regards, a summary of which can be found at https://thetransformseries.net/2019/07/22/bypassing-banks-disrupting-mortgages-with-somalis/ . Another initiative taken by four sisters, to eliminate credit and school debt totally $182,000 in just two years, https://www.simplemost.com/four-sisters-got-rid-182000-debt-just-two-years/. (ft.4)

Modern life questions: some answers

We invite the reader to keep in mind that not every answer applies to every reader, this article is designed to make us think about alternatives to how we generally handle these affairs.

School Loans

While foundational education is free in the United States, colleges and universities are not. Most students, even from high income families, obtain, at some point, loans to pay their tuition fees. If interest bearing loans can be avoided, all the better, however if this is not possible for an individual student, it seems there would be no choice but to seek out interest bearing loans from financial institutions. 

Mortgages/House loans

I think this depends on the unique situation of the buyer. Some people can easily save money, while others may not have access to that sort of income. It is without doubt that owning one's home is better than renting out, in that there is a stronger sense of security in the former. One argument is that mortgages are in fact lawful. They have always been seen as lawful in Islamic jurisprudence, minus the interest. Indeed, one argument I encountered that the "interest" labeled on a house purchase is actually not interest at all, but rather profit, which is allowed. One writer, Mahmoud Abu Saud(ft.5), cites Q 2:283 as evidence. After all, the value of a house can fluctuate, so a glaring injustice can emerge. 

In any case, it seems to me that if sufficient funds are not available for outright purchase, the buyer can seek out a loan from an institution, with the intention of paying it off in a timely manner. However, the buyer has to be informed of the risks involved in such a transaction, and God knows best!

Car Loans

It is my view that this should be the least difficult of affairs. In an American context, buying a car without interest is relatively easy. Inexpensive,used  vehicles are widely available, and even cars can be purchased without interest, if paid off in a timely manner.

 

Certainly, everyone's circumstances are unique. Those circumstances must be factored in before taking out a loan for a vehicle.  

Credit cards

 

Most credit cards will not incur any interest if the balances are paid off within thirty days. Therefore, if the holder is a responsible person, there is no problem in using them.

 

Concluding thoughts

 

The modern economic system is not Divine. It has its many drawbacks. As individuals, as communities, I encourage my readers to think outside of the box. Islam certainly has elements which, if applied in a healthy and wise fashion, could eliminate many of the pitfalls mankind is currently experiencing. However, wisdom, and an awareness of our realities on the ground, are needed. For some of us, it is Islamically valid to eat pork, because we are in famine, but for others, it is totally forbidden. We have to look at our own realities, in order to find the answer that fits.

 

Footnotes

(1) The translation was taken from Yusuf Ali, with the exception that I kept the original Arabic word Ribaa.  

(2) Sometimes Ribaa is employed as a means to bring forth enslavement, particularly in the international realm. A brief article explaining the International Monetary Fund (IMF) projects in these regards can be found at https://dailytimes.com.pk/280820/enslaved-by-debt/

(3) Baatil is a very rich and nuanced word. It can be false, weak, even ridiculous. In the Quranic verse cited, it carries the meaning of wealth being misused, misappropriated, spent to either "fool the masses" or to provide a false narrative.

(4) I wrote a brief article during the 99% movement's rise in 2011 which can be found https://shamsuddinwaheed.blogspot.com/2011/12/99-percent-movement-handwriting-on-wall.html

(5) The book is called Masaa-il Iqtisaadiyyah Mu'aasirah by Mahmoud Abu Saud ( Ohio, 1986, Zakat Research Foundation)

Judgement Day: Lessons From The Qur'an And Sunnah

( Note: The following is an edited version of our recent presentation at Toledo Masjid Al-Islam.)

Qiyaamah; a reality

The Day of Judgement is a frequent object of attention in the Qur'an, even a cursory glance at the text will reveal to the reader it's repeated appearance. One of the texts we find is "Our Lord, Indeed, You will gather people together on a day of which exists no doubt. Indeed, Allah does not fail in his promise." [Q 3:9]. Thus, a person claiming to be a Muslim must accept this core Quranic teaching.

Signs that precede Judgement day

The Qur'an does give some indicators, however it's focus is moreso on the event itself. Prophet Muhammad, Sall Allahu 'alayhi wa sallam, in one hadeeth does give us the following signs:

Anas reported that the Messenger of Allah [PBUH] said "The conditions of the hour will be [1] Knowledge will be elevated away (yurfa'ul 'Ilm)." Another wording that exists has it that The Prophet said "Knowledge will be diminished" (Yaqillul 'Ilm), meaning that the importance of knowledge will be made low. [2] Abundance of ignorance ( Jahl, in thinking and behaviour). (3) Abundance of Zinaa. (4) Abunance of the consumption of intoxicating agents ( Khamr)." 

[1]  We can understand this as higher education, out of reach for all but those at a social and financial status.

 [2] The disappearance of authentic information, both religious and Non-religious, in that truth no longer matters.

 [3]  The rise of ignorance in both facts and in action. This can also refer to the ignorance as inspired by youthful attitudes, the  rise of a culture that caters to the whims and wishes of the young, devoid of mature consideration. We also see this within the religious realm, in that people speak on Islam with no knowledge of what they are speaking on. We live in an age where ignorance is deemed praiseworthy and education is seen as, at best, odd, and, at worse, dangerous.

[4] Zinaa: Marriage will be seen, in the final age, as a pointless institution. This is increasinglty a global situation, [5] Khamr: This is not simply beer and wine, alcoholic drinks, but narcotics. Marijuana is socially and increasingly becoming legally acceptable.

The hadeeth highlights these things, and while other Prophetic narrations highlight other things, some of which are debated in terms of their strength and veracity, we are to seek lessons from the narration at hand,

Lessons

[1] Stay informed, particularly in Deeni affairs. We have to be connected to the Book of Allah, to Allah himself through righteous conduct. As the Qur'an says "Deen is to be specifically for Allah." [ Q 39:3]. A part of this is to recognize our status, to stay quiet, rather than speak, on issues that we have no knowledge of, The Qur'an says " So ask those who have knowledge, if you don't know." ( Q 16:43, 21:7). Having enough humility to be able to seek out knowledge from knowledgeable persons, as opposed to the do-it-yourself approach.

We have yet another hadeeth in which the Prophet said that in that age, close to thirty decievers will emerge claiming divine guidance, claiming to speak on behalf of God.(ft.1)

Such decievers [Dajjaloon] only gain traction in an environment devoid of knowledge  and filled with ignorance.

The lesson here is particularly important with the Qur'an and the Prophet's Sunnah, in his manner of connecting with Allah.

[2] In the same hadeeth we have a statement that in that age "Women will be abundant, and men will be minimized" . It is our view that this does not simply refer to population, but rather, to a world where men are constantly under attack, where the responsibility of fathers will be taken away, be it in the name of fighting crime or of feminism. This is a widely held observation of the social condition of African Americans (ft.2). So the lesson is that men have to take responsibility, particularly as fathers, and not fall into the traps out there that seek to prevent this,

[3] Khamr, intoxicating agents, be it alcoholic drinks or recreational drugs, must be totally avoided, because these items cloud the rational thinking. We are to be awake, and not sleep-walk through life.


The Qur'an on the Day of Judgement itself

On that day, the bodily appendiges themselves will be made to testify ( Q 24:24, 36:63-65 among other verses) . It will be a day which will be initiated with a deafening noise, making people totally self-concerned. A frightening moment indeed [Q 80:33-37].

It is on that day that the veils are finally removed from the eyes of those who had rejected (Q 50:22). It is also the day that religious disputed will be solved or addressed directly by God ( Q 35:14 among other places). It is a day that records of one's life are actually read out, it is the day that the verdicts are announced.

While the Qur'an is very detailed on what happens on that day itself, we have yet another hadeeth (reported in Tirmidhee) which summarizes it all in which the Prophet said  that a person will be questioned on how their time as a youth was spent, how they earned and disposed of their wealth, and how they acted upon the knowledge they possessed.

In addition to this, we have another well-known hadeeth, in which the Prophet [peace and blessings be on him] said that very first thing a person will be questioned about is worship ( Tirmidhee).

This hadeeth gives us a clue, it indicates that a life in which even the weak person, with all of his sins and imperfections, still sought out God, it is that seeking out that will be a source of salvation. So the more worship we do, the more aligned to Allah we become.

Predicting The Day Of Judgement

This is a situation more common with Christians than with Muslims(ft.3), an ironic reality because the Bible has Jesus say that God alone knows when it will happen [Mark 13:32]. The added aspect to this is an attempt to "move along" or to force God's hand (ft.4).

The Qur'an addresses this

"The affair of God is coming, so don't (even) imagine that you can speed it up. Glorified is He, and He is the Most High, above what they associate[yushrikoon] with him." ( Q 16:1)

This shows us that such people are guilty of shirk, because they have attempted to make God a push-over, a being that can be manipulated for their own interests. Allah's schedule is His own, how He sets about his business is his own affair. Our reasoning cannot go against the Divine Sunnah.

Protection from Dajjal

The hadeeth literature tells us that the Dajjal [deceiver] will gain near global domination in that age close to the Day of Judgement. Remember that Dajjal means "consistent deceiver". The text gives a description of that figure, but we should remember that this term is also a general concept.

The evidence for this is the already mentioned narration that close to thirty lying  dajjals (dajjaloon kadhdhaboon qareebun min thalatheen)  would emerge.

We are told in atleast two narrations that Soorah Al Kahf, the 18th chapter of the Qur'an, would serve as protection from Dajjal. This shows us that the power of Dajjal will simply be that of influence, suggestion and mental manipulation, and that such influence is countered by getting spiritually prepared for Qiyaamah, by being grounded in the Book of Allah, where Allah's guidance is stronger than other influences.

Tyrannical forces punished by God on the Day of Judgement

The focus of Allah's punishment is felt on the tryannical, those who attained power and sustained power on the backs of the oppressed.

Those who devored 'Ribaa'(ft.5) do not rise except as  those confounded by the touch of Satan [Q 2:275]

Another Quranic text speaks of the oppressive class as "Nay! It [the punishment] will come to them, utterly stun them, with no ability to avert, nor are they given respite." [ Q 21:40]

So Judgement day will see the vindication of truth, but also ultimate justice.

Footnotes
[1] The Arabic text is  text-align: right;">دجالون كذبون قريب من ثلاثين كلهم يزعم انه رسول الله


 [2];There has been a wealth of publications made on this subject, approaching it from different angles. Among the more mature treatments of this, one can refer to The New Jim Crow by Michelle Alexander, or even Black Lies, White Lies (1995, New York) by Tony Brown.

 [3] Christian history is replete with Messianic movements which have, at one point in their history, predicted Judgement day and the date of the return of Christ. In fact, a great many of the demoninations which currently exist trace their origin to such trends. American Christianity is particularly prone to these trends, and an entire industry exists in which figures of seemingly dubious intentions and questionable scholarship essentially cash in on these predictions. One such figure who clearly takes advantage of all this in order to gain political power is John Hagee, a southern mega-pastor. One of his publications which uses Biblical themes to support the Israeli policies is CAN AMERICA SURVIVE? 10 PROPHETIC SIGNS THAT WE ARE THE TERMINAL GENERATION [2010, New York]. The return of Christ is deemed contingent upon Christian support of Israel. If Israel does not exist, Christ cannot return. This is the essence of his argument.

[4] One interesting article on this is "Trying to force the Rapture"http://www.rense.com/general67/rap.htm.

 [5] Ribaa is a hotly contested issue within Muslim scholarship. Modern Muslim thought seems to equate it with interest in its totality, loans with usurious rates, or something else entirely. It is worth noting here that Ribaa has the meaning of theft. Our point is that Ribaa can encompass all of the above mentioned examples as well as economic systems/philosophies which are destroying lives and land. It is worth noting that Ribaa can involve individuals as well, and that the Qur'an has taken the position that it is an immoral increase of wealth. The Qur'an seeks to touch the hearts and minds of goodly people to totally give up engaging in Ribaa.

Struggling to submit: thoughts on what it means to be a Muslim

Daily we encounter examples that illustrate the hardships faced by those who are conscientious of their faith. It's true that Muslims are not the only ones with these struggles, as recently demonstrated by Kim Davis, a Kentucky county clerk who refused to issue marriage licenses for homosexuals, however Muslims, especially in a Western context, have much more to deal with, especially considering that Islam is widely seen as a foreign religion  that is incompatible with Modern values, and often Muslims in the West are ethnic and racial minorities who automatically generate scrutiny.


At least for the "born Muslims", there exists more social support. "Born Muslims" have a backround in some Islamic culture somewhere. All of their family members are Muslims and are, even if not practicing, comfortable at home and in their professions. But what about the person who spent time investigating religion, perhaps going through a crisis of faith, and discovers Islam for themselves? Surely, such persons will have a different struggle. In many ways their struggle will be even more rough than the born Muslim in the West. The person who accepts Islam on their own has to deal with family dynamic, that will be reflected in problems both big and small.


Recently the media highlighted the case of Charee Stanley, an airline flight attendant. As a "new" Muslim, she has been learning about her faith and applying it, and upon learning about the religion's prohibitions on alcohol [which includes serving it], she stopped serving it on flights. What she would do was to have co-workers serve it. Eventually, a detractor raised an issue, and she was subsequently suspended from her job at ExpressJet.[ See Stanley's interview on The View. https://search.yahoo.com/yhs/search?p=charee+stanly+on+the+view&ei=UTF-8&hspart=mozilla&hsimp=yhs-002].

How this particular case will play out in the airline world and perhaps the courts remains to be seen, but what was interesting to this writer is the diversity of views, even surprising ones from unexpected sources, such as Sheikh Yasir Qadhi [head of the Al-Maghrib institute], who found her position "clearly unreasonable" , creating future hurdles in accommodating "reasonable issues" such as Hijaab and beard.

So, what about the worker in a business that sells alcohol? In some places in USA, most of such businesses are owned and operated by Muslims. Similarly, Muslims work in the stock market, in the banking system, restaurants, hotels and the like.
On issues relating to alcohol and drugs, this writer feels very strongly that these are categorically Haraam and that Muslims are to not enter into such activities for their livelihood. Yet, the truth is that people-including Muslims- need to earn an income. Even attaining a degree usually requires acquiring loans, in which interest will always be a component.

So what do we do? On a personal level, there may or may not be easy solutions. Some may be able to get along very well without attaining a college degree, to buy their vehicles without resorting to loans, while for others this may very well be impossible. The same can be said of those in other businesses or sources of income that are questionable or clearly Haraam.

While we have concentrated on income, the struggle can capture many other areas of life. Persons in relationships that are not marriages. Marriage with Non Muslims, family dynamics, struggling with the social life, and many other areas.

Institutional building is needed


If we are going to live in the West, we have to recognize that these situations will not simply go away. These types of problems will continuously pop up, and-in fact- will endure. On an individual level, Muslims may be able to control their diet, the moments they pray, the clothes they wear. This person may even be blessed with a magical solution to all of their issues,yet, we must say, that American Muslims of all sects, nationalities and orientations, must work together to create united efforts to minimize [if not totally eliminate] the need to find our bread and butter in questionable occupations. That means Muslims must form their own banks/credit unions, they must create funds and open up housing for New Muslims, they must cooperate, live in their own neighborhoods, form strong bonds that will have an impact both socially and politically.

Personal level- do what you can

To use an analogy, all of us look at the ingredients when shopping at a grocery store. Mainly, we search to make sure our food is not Haraam, but some mistakes may end up being committed along the way, out of ignorance or necessity. But we have to keep making effort to make sure our food is actually lawful.


If a person is in a questionable  business, he or she should strive to find a better -Halaal-job. Make some effort. Allah says that he provides from sources a person cannot even imagine, if that person has Taqwaaa. [Q 65:2-3]. If he or she has a relationship that's not marriage, the solution, if love and compatibility are there, to get married. In terms of income issues and education, housing etc, a family can work together- share all the expenses, and end up avoiding Ribaa, paying off loans, paying for an education. But all of this requires patience, discipline, foresight, and intelligence. It also requires thinking as family, thinking as community, thinking and acting based upon the interests of the big picture.

Consider the story of the Barrientos sisters. These four Texas sisters were able to eliminate $180,000 in debt in just eighteen months by sharing the load[ see http://abcnews.go.com/Business/texas-sisters-erased-182k-debt-18-months/story?id=33485609]

Islam sees the spiritual and the material as connected to each other. Even our food can affect our souls. Our financial situation can color our relationship with God. That's a simple fact, regardless of whether we like it or not. So we have to have faith, use the minds given to us by Allah, take some actions and go from there.

Caliphate : the question of Muslim Leadership

In recent weeks we have seen the rise of an insurgency within Iraq, in particular a militia known as ISIS [The Islamic state of Iraq and the Levant ] { Ad Dawlah al Islamiyyah fil 'Iraaq wa Shaam}. ISIS has been able to capture large areas of Sunni Iraq. This group, deemed so radical that even Al-Qa'ida broke links with them{ http://www.washingtonpost.com/world/middle_east/al-qaeda-disavows-any-ties-with-radical-islamist-isis-group-in-syria-iraq/2014/02/03/2c9afc3a-8cef-11e3-98ab-fe5228217bd1_story.html], having had some military setbacks in Syria, have brought their attention to Iraq, taking advantage of the general discontent with Prime Minister Nuri Al-Maliki [a Shiite] and his government, and have felt so comfortable in their position that they have even proclaimed their leader, known as Abu Bakr Al-Baghdadi, as Caliph [Khalifah] of all Muslims, soliciting support. The brutality of their actions, as well as acts of other similar groups, such as Boko Haram in Nigeria, raises concerns as to what exactly is "Islamic state" or "Islamic leadership".

Caliphate in Islamic history

Upon the death of the Prophet Muhammad [Sall Allahu 'alayhi wa sallam], the political and administrative duties fell into the hands of successors. The successor is called Khalifah [Caliph] . The period of Khilafat [Caliphate] immediately following the Prophet's death [i.e. the first four Caliphs] is seen traditionally as setting the pace or standards of high conduct and wise rule that should be emulated by the Muslim political leadership.

Eventually, the Muslims expanded, and our history saw administrations such emerge such as the Ummayyads, Abbasids, and Ottoman empires. Despite the flaws and character defects of some rulers and policies, nonetheless Muslims worldwide saw the Khilafat as a symbol of unity. This state was finally abolished in March 1924, by the official founding of the Turkish Republic.

Is there wide appeal for a revival of Khilafat?

The emergence of the nation-states, as well as nationalism, Capitalism, Communism and the like, with its epic failures, has generated in the eyes of many Muslims a nostalgia for times gone by, where there was unity, strength, and a feeling of justice. Indeed, this reading is also true in light of the Zionist annexation and continued oppression of Palestine.

Some movements have emerged which called for the return of the Khilafat and a Khalifah to rule all the Muslims. Harakat-e-Khilafat rose in British India [led by Maulana Muhammad Ali Jauhar] not long after Khilafat was abolished, and of course there is the Hizbut Tahrir, a group with membership worldwide, which, despite the fact it does not advocate violence and believes education is a needed prerequisite before Khilafat can come, is banned and persecuted in many countries.

Khilafat in the Qur'an

The word Khalifah itself is used twice. In one place when Adam is designated Khalifah [Q 2:30], the context suggests that humanity itself is being given the job of making decisions in this world. To help in this job, Allah taught 'Adam' the potential to understand all that man will encounter in the physical world [ Q 2:32, also see 55:3-4 and 96:4-5] . Dawud [David] is also called Khalifah, and is told to conduct his rule with justice and to avoid following whims in his administration [ 38:25].

Peoples who have succeeded previous societies are called Caliphs, or Khulafaa'. They succeed those who have died out either naturally or as a result of Divine punishment [Qur'an 7:69, 27:62, 35:39, also see 6:165, 10:14 and 10:73]

Islam does not mandate a particular system

Too many observers reduce Islam to "simply" things like hand-cutting, amputations and exemplary executions. This superficial reading does not give justice to a topic of this nature. In reality, Islam can work in any time or place, and should not be seen with limited eyes. The Qur'an does give some direct rulings on things, such as amputating the hand of a thief  [5:38], but this is simply the maximum allowance for a response to this crime. It does not require that this particular Hukm be followed every time this crime is prosecuted. Criminal and financial laws and their application has to be carried out in a just, fair and comprehensive manner, otherwise more injustices will follow, and not less. Thus, Taliban in Afghanistan may have cut off people's hands, but did little to address poverty.

What does Islam advocate

Muslims are not to impose their opinions and beliefs on others. What It does teach is universal justice [2:256, 4:135] and the removal of exploitation of all forms, including that of usury, prostitution, usurping of the rights, property and dignity of human beings. These broad principles can work anywhere.

We do not absolve the current system of government of its crimes and its flaws. Perhaps it should be replaced, but it can't be changed in exchange for a bigoted so called Khilafat. This is one of the pitfalls of ISIS. They vent their anger, mostly, at other Muslims. They are just like the Kharijites of the past, a brutal sect that also emerged in Iraq, who declared any Muslims who disagreed with them to be Kuffaar.

May Allah save us from these types of people and their thinking patterns. May Allah deliver us guidance based on a comprehensive understanding of the Qur'an and the Prophetic model. Ameen!

99 percent movement; the handwriting on the wall

Introduction

There has been a great deal of discussion in recent months about the "99%" protest movement, its supporters 'occupying' parks and other public spaces in both major and small cities across the United States. Its members have even engaged in actions such as chanting slogans at speeches of politicians. Commentators across the spectrum have been giving their perspective, oftentimes with sarcasm, expressing the view that the protestors have unrealistic goals, or, perhaps far worse, an incoherent complaint and wish list{ft.1}

Immediate causes of the protest movement

The financial crisis, lack of jobs, and the sense that big government cares little for the poor and middle class, whether or not one agrees with these assertions, it seems that these basic reasons succinctly describe the background, at least of the immediate nature behind the protests, a description that should not be disputed by anyone.

Protest movement a symptom of deeper issues

The Bank Bailouts, while average Americans suffer financially, was perhaps the straw that broke the proverbial camel's back. Inspired by the protest movement that swept the Middle East [popularly called the "Arab Spring"]{ft.2}, the 99% was born!

A greater sense of disillusionment with the way we conduct business, the culture of greed and apathy that seemingly anoint every facet of business, financial and political life.

I think that the frustrations will continue to be expressed, both in positive and negative ways, for a long time to come.

Eventually, it seems to us that an awakening will occur, which will show in the minds of people that the entire system is inherently unjust and exploitative, built upon a position of influencing the baser desires, narcissism, and spiritual bankruptcy!

Does Islam have anything to say on these issues?

Islam sees itself as a completion of God's will and plan for the spiritual and material salvation of mankind. Indeed, it proposes a system of business and politics that places firm moral and ethical principles above that of strategic or financial interest. Islam seeks the reformation of both the person and the group, soul and body, of theology ['Aqeedah] as well as methodology!

As such, we present below a variety of guidelines from the Qur'an, a scripture with information which is relevant for all times, places and contexts.

[1] Overindulgence must be placed under control.

" And give to the near of kin and the needy, and the wayfarers their, dues, and do not squander [your wealth] wastefully. Certainly, the squanderers are like satansand Satan is always ungrateful to his Lord." [Q 17:26-27, Amatul Rahman Omar translation]

[2] Discarding evil, harmful or immoral habits.

One example is that of alcohol, drugs and gambling [ 5:90-91 and also 2:219]. These prohibitions are also to be applied, by analogy [Qiyaas] to that which clearly has harm that outweighs benefits{ft.3].

[3] Strengthening of family and community ties.

A strong family and community feeling will be a source of love, team work, security and fidelity. Indeed, rather than one person buying a house, a group of family or friends, whose responsibility and abilities are proven, should work together to acquire a home, share in its benefits as well as the costs associated with it. In this way, the interest rates associated with bank loans and the like can be limited, if not completely eliminated, even within the framework of the current economic culture!

The strengthening and bonding of peoples, especially in contrast with systems of exploiting the weakest of society members, is a constant mission of all of the Prophets and messengers of God, something that we read throughout scriptures. The Prophet Muhammad, the seal of the Prophets [Q 33:40], established a pattern in which he would almost literally bond two families or individuals, from different tribes and social status, in which they shared everything. This bond became emotional, creating a series of networks based on trust, faith, fidelity and honesty. For more details, please refer to The Life of Muhammad, by Muhammad Husayn Haykal, pp 176-178 [ American Trust publications, 1995 edition, Plainfield, Indiana].

A strategy of communal/family ties protecting the interests of its family members can also be adopted with regards to major transactions such as College tuition. In this way, borrowing from banks and lending institutions can be almost eliminated.

The above guidelines only work in a framework of community, of brotherhood, of patience, commitment and determination.

By thinking differently, we can then act differently, and then have better results. In this way, perhaps more than anything else, we can come to see the systems of Ribaa [Interest and Usury] and Dhulm [Oppression, the usurpation of rights] die natural deaths!

Ribaa has been so thoroughly condemned within the Qur'an! Yet, its elimination must take place in a context of moral, social and spiritual reform. Any other way will lead to more corruption and stagnation, albeit with an "Islamic face"{ft.4]!

"I cite as witness the time. Verily, a person ...is pursuing a losing bargain, different, however, is the case of those who believe and do deeds of righteousness and [who] exhort one another to [accept and preach] the truth and exhort one another to [abide by it with] patience and perseverance." [Q 103:1-3, Amatul Rahman Translation]

"..and [bear in mind] for the one who keeps his duty to Allah, he will provide facility in his affair for him." [Q 65:4]

"O you who believe! Do not practice Usury and interest involving multiple additions, and keep your duty to Allah and take him as a shield so you may prosper." [Q 3:130]

"Allah annuls usury and interest and promotes charity.."[ Q 2:276]


Footnotes

[1] See the following clip from "The Colbert Report", as an example of the perception that the 99% movement is incoherent.

[2] We shared some observations on the "Arab Spring" in its very beginning stages. Please see http://shamsuddinwaheed.blogspot.com/2011/02/revolutionary-passions-flare-in-middle.html.

[3] Cigarettes and other tobacco products are excellent examples of this. Traditionally, 'Ulamaa have seen these items as Makrooh [Disliked], and not Haraam [Islamically forbidden]. But it is common knowledge that these items cause cancer, a number of other ailments, as well as a financial drain. Thus, we should treat those items as forbidden to us and thus abstain from them!


[4] One example may be that of inheritance rights. The Qur'an admittedly gives smaller amounts of inheritance for women [ see Q 4:11-13], but that is perfectly logical and reasonable when one considers that the Qur'an has placed financial burdens on men [meaning, fathers and husbands] and not women! Thus, recognizing this, it makes sense that since men are imagined in a Quranic worldview to be responsible that they would have more of an assistance in the form of inheriting. It is worth noting that in the Pre-Islamic era in Arabia, women had no rights of inheritance at all. On the responsibility of men, particularly husbands, see here. It should also be noted that traditionally women are given a large dowry upon marriage, a safety net in case of death of divorce!