Riba ki Haqeeqat

1. Bismillahir Rahmanir Raheem
Riba Ki Haqeeqat
Riba ka mana lughat mein zyadati hai. Asl maal par zyadati ko riba kahte hai. Riba ko sudh
ya Interest bhi kahte hai.
Shariat mein Riba ki do qismein (Types) hai
1. Riba al Qur’an (Riba an Nasbiya)
2. Riba al Hadith (Riba al Fazl)
Riba an Nasbiya ka Mana
Ek shaks kisi dusre shaks ko moaiyan muddath (limited duration) ke liye raqam de phir
muddath puri hone ke baad us raqam se zyada le yani asle raqam se zyada usool kare usko
Riba an Nasbiya kahte hai.
Riba al Fazl ka Mana
Aur ek shaks kisi dusre shaks ko moaiyan muddath (limited duration) ke liye batoure qarz
(loan) de aur monthly ek moaiyan (fixed) raqam wasool karta rahe aur muddat (duration)
puri hone ke baad apni asle raqam bhi le ye Riba al Fazl hai
Qur’an e kareem ne Riba ko haram karaar diya hai
PROOF 1: (Surah Baqarah, Verse 278, 279)
Urdu Translation
Aie imaan waalou Allah se darou aur soud ki baaqi raqam chod dou agar tum waqai
imaandaar hou. Agar tum aisa na karo tu Allah aur uske Rasool ki taraf se aelaan e jang
sunlou …)
English Translation

2. O People who Believe! Fear Allah and forego the remaining usury, if you are Muslims. And if
you do not, then be certain of a war with Allah and His Noble Messenger;
PROOF 2: Surah Ale Imran, Ayat 130
Urdu Translation:
Aie imaan waalou soud ko duhra chohra kar na khao, Aur Allah se daro is ummid par ki
tumhe falah mile.
English translation
O People who Believe! Do not consume usury doubling and quadrupling it; and fear Allah,
hoping that you achieve success.
Proof 3: Surah Baqarah 275
Urdu Translation:
Allah ne tijarat (Business) ko halaal kiya aur Riba ko haramkiya hai. Jis shaks ke
paas us ke rab ki taraf se nasihat pohanch gayi aur wo soudi karobaar se ruk gaya uske
guzishta ma’amlath ma’af honge aur uska hisaab Allah ki taraf pher diya jayega aur jis shaks
ne phir dobara soudi karobaar kiya wo jahanamiyou me se hai jis mei wou hamesha rahega
English Translation:

3. But Allah has permitted trade and has forbidden interest. So whoever has received an
admonition from his Lord and desists may have what is past, and his affair rests with Allah .
But whoever returns to [dealing in interest or usury] - those are the companions of the Fire;
they will abide eternally therein.
In ayat mein Allah ne soud ko mutlaq haram karaar diya hai
Qur’an e kareem ke alawah hadees se bhi soud ke haram hone par sakht wa’eed ka izhaar
kiya gaya hai.
Hadith 1
Hazrath e jabir (raziAllahu ta’alanhu ) bayan karte hai ki RasoolAllah (sallAllahu alahi
wasalam) ne soud khane walou soud khilane walou or soud par gawahi dene walou soudi
ma’amlaath likhne walou sab par lanat farmayi hai aur farmaya ke ye loug gunahou mei
barabar ke shareek hai
(Sahih Muslim, vol-2, page 27)
Hadith 2
Hazrath e Abu Hurairah (raziAllahu ta’alanhu) byan karte hai ke RasoolAllah (sallAllahu alahi
wasalam) ne farmaya soudi karobar karna apni maa se sattar martaba apni maa se zina
karne se badkar hai
(Sunane Ibn e Ma’aja, Page 164)
Soudi karobaar par Allah aur uske Rasool ne is qadar wa’ed zikr ki hai lihaza hum tamaam
musalmanou ko chahiye ke soud ur soudi karobaar se bache kyounki ye jahanam mei
pohchane ka sabab hai
Soud mutlaq haram hai chahe wou darul harab mei hoya darul islam mei
Allama ibne Khudama Hambali likhte hai ke soud darul harab mei isi tarah haram hai jis
tarah darul islammei haram hai, Imam Ahmed, Imam Malik, Imam Aouzai, Imam Abu
Yousuf, Imam Shafai aur Imam Ishaq ka bhi yahi mazhab hai
Imam Abu Hanifa ne kaha hai ke musalman aur harbi ke darmiyan darul harab mei soud jari
nahi hoga aur unse ek riwayath ye bhi hai dou shaks agar darul harab mei musalman unke
darmiyan soud nahi hoga aur unka ma’al mubah hai (uski wajeh ye ke imam e abu hanifa ke
nazdeek musalmanou ko darul harab mei ahkame sharia nafiz karne ki wilayath hasil nahi ye
matlab nahi ke darul harab mei musalmanou ka soud khana jae’z hou)

4. Allama Ibn e khudama likte hai hamari daleel ye hai ke Allah ne farmaya Sureh baqra, ayat
257) (Tijarat ko halaal aur riba ko haram farmaya hai ) Aur Allah ne farmaya Surah Baqarah,
Ayat 278 (Jo loug soud khate hai wou qayamath ke din na khade honge magar jaise khada
hota hai wou shaks jise shaitan maqbootal hawaas (pagal) kardiya )
Isliye jo kaam musalamanou par darul islammei haram hai wou darul harab mei bhi haram
hai
(Al Mugni, vol-4, page 47)
LA RIBA BAINAL MUSLIM WAL HARBI KA HADITH KA JAWAB
Hadith: La riba bainal muslim wal harbi
Translation: Musalman aur harbi(kafir) ke darmiyan soud nahi
Is hadees ke bare mein Allama Zaili Hanafi likhte hai - (Nasbur Raya, vol-4, page 44)
Aur Allama Ibn e Hamaam (Fathhul qadeer, vol-6, page 178)
Ki riwayath makhool ki hai aur ye sabith hi nahi hai aur agar sabith maan liya jaye tu qur’an
e majeed aur sahih hadees ko pesh karke usko hujjath nahi mana jaye ga kiyun ke qur’an
mei soud ko mutlaq haram karaar diya hai aur ahadees e sahiha, mashhurah mei bhi soud ko
mutlaq haram karaar diya hai chache muslamaan se soud liya jaye ya harbi(kafir) se, zimme
hoya harbi darul islammein liye jaye ya darul harab mei.
Qur’an e kareemmei har qismke soud ko haram karaar diyahai
Ab makhool ki mursal riwayath ke zariye kitab ullah aur ahadees se sahiha par zyadati ja’ez
nahi lihaza kisi sourat kisi jagah soud ja’ez nahi hai balke haram hai
Aur agar farz kar liya jaye makhool ki riwayath sahih hai ke RasoolAllah
(sallAllahualahiwasal) ne farmaya musalman aur harbi ke darmiyan soud nahi uske chand
jawab hai
No. 1 is hadees me la nafi ka nahi balke nahi ka hai tu ab uska mana ye hoga muslim aur
harbi (kafir ) ke darmiyan soud ki mumaniyath hai jaisa ke qur’an mei hai
Sureh Baqra, Ayat 197 : Haj me Jima, Gali Galouch ki mumaniyath hai
Point 2: la riba ke ye mafhoom nahi ke harbi (kafir ) se jo sud liya jaye wou soud nahi. Balke
uska mafhoom ye hai ke darul harab mei rehna wala muslaman agar harbi (kafir) se soud

5. leta hai uspar ahkaam jari nahi honge kiyun ke islami hukumath nahi magar us soud lene ka
gunah hoga kiyunke musalman ki wilyath mei nahi hai
Aur Imam e Azam ne jo kaha hai ko jo darul harab mei musalman aur harbi (kafir) ke
darmiyan soud nahi unki ye qaul se yahi murad hai chunke darul harab musalmanou ke
wilayath mei nahi isliye musalman hukkam waha kisi muslaman ke soud lene par usse
muakhiza nahi karega aur uska malik hojayega lekin ye kaam gunah us par akhirath mei
azaab ka mustahiq hoga ayesi hi wazahath
Allama Sarqasi ne apni kitab (Al Mabsouth, Vol-14, Page 58) mei ki hai unki ibarath se ye
baat waze hoti hai ke imaam e azam ka qaul darul harab mei musalman apas mei soud le ya
muslaman kafir apas mei soud ka lean dean kare tu us soud ka musalman malik tou hojaye
lekin bahre haal guanah gaar hoga
Lehaza la riba bainal muslim wal harbi jo zaeef hadees hai uske zariye soudi karobaar ko
ja’ez karaa dena aur kalamullah aur ahadees se sahiya par muqaddam karaar dena ja’ez nahi
Bank se soud lene ka hukm
Bank se jo soud li jati hai wou bhi haram kiyun ke woh Riba an Nasbiya (Riba al Qur’an) ke
tehath ajati hai aur ye haram e qatae hai jis tarah murdaar qinzeer ka gosh haraam hai isi
tarah soud ki raqam lekar khana haram hai
Baaz loug kehte hai soud ki raqam lekar kisi gareeb ko dedi jaye ye kehna bhi sahi nahi
kiyunke wou usko halaal samajh kar lega ya haraam agar halaal samajh kar liya tou haraam
ko halaal samajh kar lena kufr tou wo kafir hogaya aur haraam samajh kar liya tou gunahe
kabeera ka murtakib huwa aur bil iraada ye soud ki raqam kisi gareeb ko di tu hadees ke
mutabiq ke soud khane or khilane wale dounou par lanat hai ye soud khilane wala lanat
mustahiq huwa.
Allama Shami farmate hai
(Raddul Muqtar, Vol-1, Page 35)
Kisi ne us maal se sadqa kiya jo haram e qata’e hai aur sawab ki umeed rakhi wou kafir
hogaya aur agar fakheer ko maal ki hurmath ka ilm hogaya aur usne dene wale ko dua di aur
dene wale ne ameen kahi tou dounou kafir hogaye
Inse ye baat sabit hui ke bank se jo paisa (interest) ke tour par milta hai wou na ham le sakte
hai aur na lekar fakheer mei baat sakte hai lihaza behtar ye hai ke bank mei paisa rakhehi
nahi balke aap ke paas paisa hai tu us paise se sona khareed le take soud se bach jaye.
(Wallahu alam)