💰 💶 What is Riba (Interest/Usury)❓️JAVED AHMAD GHAMIDI

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A true student is one who does critical analysis but by due merits of criticism, unfortunately Javed Ahmad Ghamidi Sahib is foremost victim of this attitude. People do start criticizing the results before understanding reasoning behind that. Here are playlists on those objections ignorant people put against Javed Ahmad Ghamidi.

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Jāvēd Ahmed Ghāmidī (Urdu: جاوید احمد غامدی) (born April 7, 1952) is a Pakistani Muslim theologian, Quran scholar, Islamic modernist, exegete and educationist. He is also the founding President of Al-Mawrid Institute of Islamic Sciences.

Ghamidi's conclusions and understanding of Islam, including the Sharia, has been presented concisely in his book Mizan with the intention of presenting the religion in its pure shape, cleansed from tasawwuf, qalam, fiqh, all philosophies and any other contaminants.

Hashtags:
#riba #usury #javedahmadghamidi #gcil #javedahmadghamidi #haraam #almawrid #islam #sects #ghamidi #hassanilyas #javedghamidi

[ayaznabidar]

Thank you, Dr Javed Ghamdi Sahib, for explaining Riba/Soodh in a simple manner. JazakAllah Khairun Kaseerah 🌺

[cmbkhan]

Great scholar of all times, very logical and challenged status quo

[muddassarhayat]

I think we as a seeker need more lecture about Riba. This is very useful knowledge.

[munirahmed-wpzc]

ماشاءاللہ یہ باتیں ھمارے مولانا کو سمجھانے کی ضرورت ھے

[RG]

So lucky to have a such great scholar available to explain complex issues

[ismaeelkhan]

حَدَّثَنَا أَبُو نُعَيْمٍ ، حَدَّثَنَا زَكَرِيَّاءُ ، عَنْ عَامِرٍ ، قَالَ : سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ ، يَقُولُ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : الْحَلَالُ بَيِّنٌ وَالْحَرَامُ بَيِّنٌ ، وَبَيْنَهُمَا مُشَبَّهَاتٌ لَا يَعْلَمُهَا كَثِيرٌ مِنَ النَّاسِ ، فَمَنِ اتَّقَى الْمُشَبَّهَاتِ اسْتَبْرَأَ لِدِينِهِ وَعِرْضِهِ ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ كَرَاعٍ يَرْعَى حَوْلَ الْحِمَى يُوشِكُ أَنْ يُوَاقِعَهُ ، أَلَا وَإِنَّ لِكُلِّ مَلِكٍ حِمًى ، أَلَا إِنَّ حِمَى اللَّهِ فِي أَرْضِهِ مَحَارِمُهُ ، أَلَا وَإِنَّ فِي الْجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ ، أَلَا وَهِيَ الْقَلْبُ
آنحضرت ﷺ سے سنا آپ ﷺ فرماتے تھے حلال کھلا ہوا ہے اور حرام بھی کھلا ہوا ہے اور ان دونوں کے درمیان بعض چیزیں شبہ کی ہیں جن کو بہت لوگ نہیں جانتے ( کہ حلال ہیں یا حرام ) پھر جو کوئی شبہ کی چیزوں سے بھی بچ گیا اس نے اپنے دین اور عزت کو بچا لیا اور جو کوئی ان شبہ کی چیزوں میں پڑ گیا اس کی مثال اس چرواہے کی ہے جو ( شاہی محفوظ ) چراگاہ کے آس پاس اپنے جانوروں کو چرائے ۔ وہ قریب ہے کہ کبھی اس چراگاہ کے اندر گھس جائے ( اور شاہی مجرم قرار پائے ) سن لو ہر بادشاہ کی ایک چراگاہ ہوتی ہے ۔ اللہ کی چراگاہ اس کی زمین پر حرام چیزیں ہیں ۔ ( پس ان سے بچو اور ) سن لو بدن میں ایک گوشت کا ٹکڑا ہے جب وہ درست ہو گا سارا بدن درست ہو گا اور جہاں بگڑا سارا بدن بگڑ گیا ۔ سن لو وہ ٹکڑا آدمی کا دل ہے
Bukhari #52

[shahidiqbal]

السلام علیکم سر جی.
بہت اچھی معلومات وضاحت جزاک اللہ خیرا

[zeeshansarfraz]

جزاک اللہ خیرا کثیرا فی الدارین
Ya Allah protect us from all type of Devil evil.Bad evil/ Ameen

[Nuktabeen]

دعاء ہے کہ آپ کو جنت الفردوس میں اعلیٰ مقام ملے۔

[MNaeemShah]

ماشااللہ۔ بعض لوگ جائز منافع لینے والے کو کہتے ہیں یہ سود ھے۔

[mumtazahmad]

THE controversy about the permissibility or prohibition of bank interest started in the colonial times, in the 19-century onwards, when banking institutions came to the Islamic world.
The controversy first raged in Egypt. It is said that the Grand Mufti of Egypt, Muhammad Abduh, had permitted interest on postal savings though the fatwa issued by him is not available now. Today, many still ask if bank interest is prohibited in Islam. Most of the jurists maintain that it is not permissible, and Muslims should not accept interest on their bank deposits.
In the latter part of the 20-century many Muslim intellectuals came out with the concept of Islamic banking based on mudaraba and profit-sharing. A number of Islamic banks were started in Muslim and non-Muslim countries with a large Muslim population. Still the question continues to be asked if banking interest is permissible, and there is no unanimity of opinion on this question.
Yet, there are many Islamic scholars who feel that banking interest is not prohibited by Islam. Many modern commentators of the Quran also translate riba as usury and not as simple banking interest. From Pakistan Prof Fazlur Rehman, who had migrated to the US and taught at Chicago University for a number of years, wrote a very well-argued paper on the permissibility or otherwise of banking interest. He came to the conclusion that banking interest is not prohibited. Even those who do not agree with this view must read his article. It is very scholarly and based on original sources.
What is riba then? The Quran strongly condemns the institution of riba. It says, “Those who swallow usury (riba) cannot arise except as one whom the devil prostrates by (his) touch. That is because, they say, trading is only like usury. And Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, and he desists, he shall have what has already passed. And his affair is in the hands of Allah. And whoever returns (to it) — those are the companions of Fire there they will abide.” (2275)
The Quran also goes on to say, “But if you do (it) not, (i.e. continue to take riba), then be apprised of war from Allah and His Messenger; and if you repent, then you shall have your capital. Wrong not and you shall not be wronged.” (2279)
Thus we see that if one continues to take riba, the Quran not only warns against it but even permits war against the usurer. Is bank interest so severe in consequences as to be warned of a war by God? Banking interest is taken and given by hundreds of thousands of Muslims all over the world, including in Islamic countries. Should Islamic states declare war against banks? No country ever does it. Let alone war, they are not given any punishment.
Then what is riba? Its root meaning in Arabic is 'growth' and here obviously it is unjust growth. One should not fatten oneself at the cost of others, which leads to gross injustice in society. Our justice system overlooks the stock exchange operations, which is based on pure speculation. One either becomes a millionaire overnight or is ruined completely if share prices crash. Islam permits only just growth which one earns in a permissible way through one's hard work, physically, intellectually, or both.
Speculation is strictly prohibited. For example, it is not permissible to buy a standing crop in the field as one does not know how much it would be maturing and how much will be destroyed. To buy cheap a standing crop amounts to speculation and exploitation of the peasant. Yet, many middlemen thrive on such speculations. Our justice system hardly ever condemns such practices. Many people become rich overnight by speculation using such practices. On the contrary, our jurists allow the share trade without any restrictions.
There were no banks during the time Islam appeared on the scene. People used to borrow money from private moneylenders and return double or more than the actual amount. Thus we see riba was the doubling of double (3129), which ruined the poor borrowers who often borrowed either for personal needs or small trade. This is certainly condemnable and all governments should take action against such practices.
Banking interest is far from ruinous and its rate is fixed by market operations to increase or decrease liquidity in case of inflation or deflation. A bank cannot be conceived as an exploiting institution. On the other hand, it is a regulatory institution facilitating financial operations between borrowers and lenders.
Some jurists argue that interest is not permissible as there is no element of risk in it and its rate is fixed. There is no such argument in the Quran itself. If this argument is valid then even investing in a building and giving premises on rent will also not be permissible as rent is fixed and there is no risk involved. The Quran denounces riba as an exploitative practice leading to unjust growth, not because there is no element of risk in it.
In view of the above arguments it can be argued that banking interest cannot be treated as riba and should be held permissible.
The writer is an Islamic scholar who heads the Centre for Study of Society and Secularism, Mumbai. Sir is it right. Mostly all Mufties and ulamas define riba to take money from any financial institution without any struggle is riba. Please satisfy me.

[abdulhaq-he]

موصوف نے شروع میں عرض کیا کہ سود کی تعریف کی ضرورت نہیں جبکہ بعد میں صرف قرض کے ضمن میں سود کی تعریف کر رہا ہے( قرض پر منفعت کا مطالبہ)، حالانکہ سود کا مفہوم بہت وسیع ہے اور یہ وسعت ایک جامع اور مانع تعریف کا لازما متقاضی ہے۔۔مثلا ایک کلو گندم کا اس کے ہم مثل گندم مگر ایک کلو سے کم و بیش کیساتھ تبادلہ بھی سود کہلاتا ہے اسی طرح ایک کلو گائے کے دودھ کا تبادلہ گائے ہی کے دودھ کلو سے کم و بیش کیساتھ سود ہے اگرچہ اس پر قرض پر منفعت طلب کرنےکی تعریف فٹ نہیں آتی۔
تو ضروت ہے سود کی ایسی تعریف کی جو ہر طرح کے سودی معاملات کا احاطہ کرتی ہو۔ اور وہ تعریفیں حضرات فقہاء و مجتھدین نے بیان فرمائی ہیں ان کے مطالعے کیضرورت ہے۔
و ما علینا الاالبلاغ

[TAHIRHUSSAIN-zbgj]

اے ایمان والو! بڑھا چڑھا کر سود نہ کھاؤ ، اور اللہ تعالٰی سے ڈرو تاکہ تمہیں نجات ملے ۔(3.130)
Kya mtlb len gyn is line ka
Barha charha kr sood na khao
Y bhi quran mn hi hy

[HumayunMirza-sf]

Ghamdi sahb very rightly, in my opinion, has told what reebah/suod is according to Q. If u lent money to a needy don't ask to return additional money over principle amount u lend. Simple as that. Bank does not fall in this category as they r a big profitable organisation which deposit ur amount to enhance their profit. Ur position is like a shareholder with them. Keep thing simple n practicable as per Q.

[politicalcorner]

Jazak Allah
Allah ap ko jaza e khair dy aameen soomm aameen

[zahidmahmoodawan]

It's a good explanation of the point he covered but it didn't cover the whole topic. He only assumed the scenario where someone has requested a favor as he/ she is in need, whereas in many cases the request is where someone is needing it for the matters related with income/ business, and there is a risk factor involved with it that the persona may/ may not be able to return it. Furthermore, you may not have the money which is more than your need but you may have kept it for your future need. He also didn't consider the ayah talking about RAAS AL MAAL, the actual lent amount. Some other scholars have different opinion about it as the RIBA is not a static situation, it is a built situation, where someone committed to return you the amount (it could be fixed interest/ variable interest based on income) but in case the person's business didn't work well, you can't force him/ her to continue paying interest, in that case what you can claim in the RAAS AL MAAL that you have given. The interest becomes RIBA/ SOOD when it involves exploitation, not a mutual agreed terms

[mehmoodanwer]

Quraan me wazeh tour par Allah Subhanow wa ta'ala ne Farma diya hai ki SOUD lena aur dena kattan HARAAM hai۔

[fauziahussain]

Very well explained thank you Ghamadi sahab

[nasreensyal]

💯 percent right definition of the Riba or sood. MY education is from Bahrain Arabic school I was taught exactly the same definition ... I can explain it more elaborately As I have learned about it

[nasreensyal]

Exact explanation I have studied from Bahrain Arabic school And I knew the meaning of sood And we read about it in Quran It is clearly mentioned that if u lend some money to any needy Then don't ask for extra money on that real amount that u gave someone .