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yxgŠÆ!w Zzg › 9 Z[œ Z Z[œZÛ @ƒ7[ŠÎ pÑzZp·(*Ññ) vZà (z *Ññ) XZ†·(*Ññ) [ŠÑZ Z¨éGšÅZ gZ *[Z ™Z 2×AZZ'(Z *Ññ) ‘Z 12 visiting the graves, knowledge of the invisible, categorisation of the saints, Nativity of the Holy Prophet (S.A.W.S) (Milad Mubarak) seeing Almighty Allah, Revelations (Wahi), love and affection, hearing by the dead person, raising of slogans, standing in obeisance of the Holy Prophet (S.A.W.S), means (wasila), meraj, etc., written by the founder of the Jamia Nizamia and the other religious scholars. By reading these books one can enlighten the faith and belief gain firmness in practice of the religious duties. Further the research centre of Jamia Nizamia has also got published the book known as Ahle Khidmat-e-Sharia duly verified and corrected. This book is the abstract of reliable books on fiqh and problems pertaining to Ahle Sunnat Wal Jamat. Similarly the book Al Kalam al Marfoo has also been got published in Arabic. Notice The scheme relating to the printing and publication of this books is got completed with the donation of its members and generous people. The Patrons for the cause of education are requested to enroll them as members by paying fees Rs. 500/- to the publication Bureau. The members will be supplied with the latest publications on cost to cost basis and the past published books on 33% rebate. All the publications of this Bureau are made available in Jaima Nizamia from 10 to 4 on every working day. These books are also available at the book stalls at Charminar, Chowk, Gulzar House, and Maktaba Refahe Aam Gulberga. Muhammad Khaja Shareef Shaikul Hadith Jamia Nizamia & Secretary Majlise Isha'atul Uloom, Registration No. 1059 13 Correct answer Thus in a nut shell according to Haz. Imam Azam (R) every increase or decrease in return in any dealing is not Riba (Usuary). in Darul Islam any increase or decrease in return covered by a dealing is called Riba. The guestion now remains to be decided as to whether India or any such country is a Islamic country or non Islamic country . If they are declared as Islamic countries then undoubtedly Riba is Forbidden. If declared as non muslim states such dealings or bargains entered into therein will not fall under the category of Riba. Hence the Bank Interest or any other benefit derived through the government sources is lawful. MESSAGE Shaikhul Islam Haz. Maulana Muhammed Anwarullah Farooqi (R.A) In the year 1292 Hij., for the publicising of the Islamic knowledge and propagation of its Teaching had founded Jamia Nizamia. By grace of Almighty Allah Jamia Nizamia is fulfilling its mission of imparting religious education and publication work. From this Islamic Institution lakhs of students have acquired religious knowledge and we hope that its educational activities will continue till the end of this world. Thereafter the founder of this Jamia, in the year 1330 Hij., has formed a Publication Bureau by name ' Majlis Isha'atul Uloom' for the publication of the rare books, to be used for reference and research of the religious knowledge. This publication Bureau has so for got published books containing the very important issues like Fiqh, Sufism, Islamic Philosophy, History and Seera, Theology, Marvels and Miracles, Seeking Assistence (Isteanat) Falsifying, Wahabiyat, and Khadiyaniyat 14 implementation of the order of the Islamic courts. If the Islamic injunctions or decisions are termed as exclusively relating to Ibaadat (prayers) then it means that where there is liberty to perform Ibaadat it will have to be presumed that State is undoubtedly an Islamic State. There is no country in the world where there are no muslims not performing the obligatory prayers such as Salaat, Fasting, etc. As such the entire world will become Darul Islam. The meaning of the above mentioned sayings is that the Islamic Jurists (the deciples of Haz. Imam Azam) while giving importance to the power and domination in a particular state declared Darul Islam as Darul Kufr if the first condition is found. Whereas Imam Azam (R) has considered absoluteness of power and laid down three conditions. As is mentioned in the book called Mabsoot Sarakhsi Vol. VIII page. 114. Ä ]Ön³ß^]æÖnãÜe^Âjf^…]ÖÏçéæ]ÖÇ×fèÊÓØÚç• Ÿá]Öf³Ï³Ãè]Þ³Û³^i³ßŠ³g h ]…u† Ž†ÒnàÊÓ^Þk ÄÖ×Û ]ÖÛç• Ô ƒÖ Ê^ÖÏçéÊo Õ ¾ã†ÊnäuÓÜ]֎† Š×ÛnàæÖÓà]e^ ¡ÝÊ^ÖÏçéÊnäÖ×Û Ò³^á]Ö³¿³^a³†ÊnäuÓÜ]Ÿ‰ æÒ³ØÚ³ç•³Ä Úà ÂßämÃjf†iÛ^Ý]ÖÏã†æ]ÖÏçéŸáa„å]ÖfׂéÒ^Þk u³ßn³Ëè…•³o]Ö³×äiÃ^Öo ]Ÿu†]‡]ŸejÛ^Ý]ÖÏã†Úà Ô ƒÖ Š³×³ÛnàÊ¡mf_Ø ]…]Ÿ‰³¡ÝÚ³v³†‡³éÖ³×³Û ŸÞã^]ƒ]ÖÜiÓàÚj’×è ' e³^‰j³r³Û³^Å]֎³†]ñ³¼]Ö%¡ Ô æƒÖ Ž³†Òn³à ]Ö³Û ]á Ô ÊÓ„Ö q^Þg ÒØ Š×ÛnàeãÜÚà Ê^â×`^ÚÏ`ç…æáe^u^›è]ÖÛ Õ e³^֎³† ‚ÝiÛ^Ý]ÖÏã†ÚßãÜ! ÖnØ Ô eÏoÊnã^ÚŠ×Ü]æƒÚoÚàÊ„Ö Maulana Khaleel Ahmed Saheb Shaikhul fiqh and Mufti Jamia Nizamia Ans. Correct Sd. Sd. Sd. Sd. Md. Waliullah Md. Khaja Sharif Md. A. Jaleel Ibraheem Al-Hashmi Shaikh Al-Aqaid Shaikh Al-Adab Shaikh Al-Hadith Shaikh Al-Tafseer 15 of the former Muslim Ruler. ‰†]qnèìˆ]Þè]ÖÛËjnà ì^áÊj^æp o pÊj^æpÎ^• …Úíj^…e†qß‚ Many of the books on Fiqh have shown these conditions in different languages. The quint essence of all these narrations is the book called Kitabul Ziyadat of Haz. Imam Mohammed (R) The passage of this writing is copied in Fatwa Alamgiri Vol. II. Âß‚]eo h ¡Ý]…]Öv† ]ÞÛ^i’n†]…]ÖŠ γ^ÙÚ³v³Û³‚Êo]Öˆm^]l ]u‚a^]q†]ð]uÓ^Ý]ÖÓË^…Â×o ' ÂßäeŽ†]ñ¼$¡ o]Ö×äiÃ^Öo u³ßn³Ëè…• ¡Ýæ]Ö%^Þo]áiÓçáÚj’×è ÓÜ]Ÿ‰ Ÿm³v³ÓÜÊnã^ev ‰fn³Ø]Ÿjã³^…æ]á ŸmfÏoÊnã^ ]á ¡Ýæ]Ö%^Ö& Ÿmjí×ØenßãÛ^eׂÚàe¡]Ÿ‰ h e³‚]…]Ö³v³† Ò³^á$³^ej^ÎfØ]‰jn¡ð]ÖÓË^… p Ú³çÚ³à柃ڳoÚ³ß³^e³^ŸÚ³^á]ŸæÙ]Ö³„ ¡ÚäæÖׄÚoeÃÏ‚]Ö„Úè! Š×Üe^‰ Ö×Û Hazrat Imam Mohd. (R) Says in Ziyadat that according to Imam Azam Darul Islam becomes a Darul Harb on fulfilment of three conditions. Firstly the laws of Non-muslims are openly promulgated and in that country cases are not adjudicated in accordance with the Islamic jurisprudence. Secondly that State is very close to Darul Harb and in between them there is no land occupied by the Muslims. That means it is not surrounded by Darul Islam. Thirdly the Muslims and other subjects are not continued on the trust of the former muslim ruler. In this writing ¡Ý ÓÜ]Ÿ‰ ÓÜÊnã^ev Ÿmv ]á It is unequivocally decided that Islamic laws means the cases are decided under the islamic Jurisprudence and the implementation of the decisions passed by Qazi (Judge) of the Islamic courts. These orders do not refer to Ibaadat (prayers) whereas they relate to the 16 noted below. The extract of Kafi a famous and reliable book written by the author of Kanzud Daqaiq as included in Fatwa Almigiri is as follows k Š×ÛnàæiÓçáiv ¡Ýe¡mr†pÊnã^uÓÜ]Ú^Ý]ÖÛ ]á]Ö³Û†]e‚]…]Ÿ‰ Îã†å! k e¡mr†pÊnã^]چ¿nÛã^æiÓçáiv h Îã†åæe‚]…]Öv† Darul Islam means a State where the orders of a muslim Ruler are promulgated as it is under his control. Darul Harb means that State where the orders of a non-muslim Ruler are promulgated and he rules that State. h Š×ÛnàXæ]…]Öv† æ]…]Ÿ‰³¡ÝÚ³^m³r³†pÊn³³äu³Ó³Ü]Ú³^Ý]ÖÛ ]ÖÓ^ʆmà!Ò„]Êo]ÖÓ^Êo ‹ Ú^mr†pÊnä]Úç……ñn Now the issue remains to be considered as to when Darul Islam becomes Darul Harb. There is difference of opinion between the Imam Azam and his two deciples as shown in Badai As-Sanai Vol. VII P-130 ußnËè ]…]Ÿ‰³¡Ý]Þã³^eÛ^ƒ]i’n†]…]ÖÓˆÎ^Ù]eç æ]ìj³×³Ë³ç]ʳo †]ñ¼]u‚â^¾`ç… ' Âßä]Þã^Ÿi’n†]…]ÖÓˆ]Ÿe%¡ …•³o]ֳ׳äiÃ^Öo ¡DÖ‚]…]ÖÓˆ EÚjv‚]æÚj’ ]u³Ó^Ý]ÖÓˆÊnã^æ]Ö%^Þo]áiÓçáÚj^ìÛè]p æâç]Ú³^á Ÿmf³Ï³oÊnã³³^ÚŠ³×Ü柃ÚoÚß³^e³^ŸÚ³^á]ŸæÙ ]á æ]Ö%³³^Ö³& æÚvÛ‚…uÛ`Û^]Ö×äiÃ^Öo]Þã^i’n†]…]ÖÓˆ Ì Š×ÛnàæÎ^Ù]eçmç‰ ]Ö³Û e¿`ç…]uÓ^Ý]ÖÓˆÊnã^! Haz. Imam Abu Hanifa (R) says Darul Islam becomes Darul Harb on fulfilment of three conditions. First there prevail the laws of infidelity. Second-it is contiguous to another Darul Kufr. Third is that the muslims and non-muslim are not continued on the trust 17 Ò^á çÚnàÊ^á ŸáÚÃ’ q†m^á]Ö†e^ÊÛßã^]ámÓçá]Öf‚ æ]Ú³^†]ñ¼ X çÝŸmjvÏÐ]Ö†eç]Âß‚Þ^ ]u‚âÛ^Æn†ÚÃ’ What is the definition of DARUL HARB? Primarily it is to know that shariat is a law. Every law has its own terminology. As the entire humanbeings are divided into Muslims and Non Muslims the states are also divided into muslim state and Non Muslim State. In Shariat terminology they are known as Darul Islam and Darul Harb. The word Non Muslim is applied to the persons who preach different faiths and religions. Similarly the word Non-Muslim State applies to various kinds of states. Deriving the meaning from the word Darul Harb and to say that a Muslim can not be a citizen of that State whereas it is obligatory for the Muslims to migrate etc. are baseless notions and against the Shariat. From the time of the Holy Companions of the Holy prophet Muslims were the citizens of Darul Harb as mentioned by Hazrath Shah Abdul Aziz in his Fatwa (Edicts). ÇgŠžZkiŠØx|…x«Y# Zxz ™/ô]§âzgŠqZñ Zigz  zZfZyW +Ïz-èÑq0Š1{ŠZŠ[ž ZgZ Š¬gZ q1kµºZ&œ]| ŠŽz!0ŠZŠ[ž ZgZ Š¬3 ZbW ⊤z)Zª ëz0Š1{Š™>»i¬gïZ10Š1 g~ Y XŠ1uC&§… Zx ™ñ#ÇgŠkgZBZ0Š1 yW ›M Since 1955 there was criticism from different quarters on the Fatwa of Jamia Nizmia. The then Mufti Hazrath Moulana Mohd. Maqdoom Baig (R) wrote an elaborate essay on Darul Harb the extract thereof is 18 a Harbi because they do not pertain to the edibles and gold or silver. To Haz. Imam Azam (R) there is element of Riba in all such goods which can be measured or weighded that means the goods which are sold by means of measurement and weight subject to the sharai Limit. As such there is no element of Riba in half Sa' a (one kilo 125 gr. ). Taking back two apples for one apple is lawful for him. taking two handful of rice for one handful of rice is lawful, whereas for one quintal iron receiving 2 Qntls. iron is not lawful. Further for the evidence of Riba the goods are protected, one Badai As-Sanai Vol. 5 page 183 defines Ribaul Fazal (favour, grace, Service). ÂÏ‚]ÖfnÄÂ×o ʳo ³†›³k Ân³àÚ³^Ù ‡m³^é ØÊãç ]Ú³^…e³ç]]ֳ˖ X Âß‚Þ^ ‹ æâç]ÖÓnØ]æ]Öç‡áÊo]Örß ]ÖÛÃn^…]֎†Âo From this explanation this matter has become clear that Haz. Imam Azam (R) has expanded the orbit of causes of Riba but specialised it to the place and person. Whereas Imam Shafai (R) has espacialised and restricted the causes of Riba and made it common among the persons and place. In order to prove Riba there is no distinction between Muslim and Non-Muslim according to Haz. Imam Azam (R). In a Muslim State a muslim cannot transact with another muslim for usuary and likewise not even with a Non-muslim. Because in the muslim State the property of Muslim and Non muslim is Masoom (Protected). For him the property in a non - muslim State is not protected. If the property of one party is not protected the Riba is not sure and certain between them as shown in Badai As-Sanai Vol. V page 192. 19 limitations are not considered. Similarly every transaction which is apparently based on increase and decrease cannot be called a Riba. It is also necessary to examine its effects and causes. It is to be made clear that the Shariat Law is applied after examning the causes and effects. Due to the change of the cause the effect will also be changed. According to the Holy Quran and Sunnah totally Riba is prohibited but there is no mention about the causes effecting the nature of Riba. The Islamic Jurists and theologians after using their power of discretion, have worked out the effect of causes from this famous Hadith- e^ÖÛ×x ]Ö³v³ß³_èe³^Ö³v³ß_èæ]֎Ãn†e^֎Ãn†æ]ÖjÛ†e^ÖjÛ†æ]ÖÛ×x X Ø…eç] æ]ÖË–èe^ÖË–èÚ%¡Ú%Øm‚]en‚æ]ÖË– g e^Ö„â g æ]Ö„â Haz. Imam Azam (R) has declared kind and quantity as a cause. That means the goods sold in exchange for the same kind of goods and in this exchange if there is increase and decrease this transaction is of Riba particularly the credit sale. In credit sale there is absolutely no increase and decrease but it will be called Ribaun Nisia ( usuary on credit sale) and it is prohibited. Haz. Imam Shafai (R) has said that in the eatables the edibility and the value of exchange contained in bright metals like gold and silver are the causes. For Haz. Imam Shafai (R) taking two .apples in exchange of one apple is Riba and taking two kilos of rice for one kilo is Riba. Contrary to it in respect of iron, copper and brass, cement, etc. it is permissible to take back two quintals for one quintal in Darul Islam and Darul Harb everywhere permissible for a Muslim as well 20 ¡Ý$Ü ÖãÜÚßÃèì×ç]]…]Ÿ‰ h ZZæÖ³ç]ኳӳ†]Ú³à]â³Ø]Ö³v† Ÿirç‡Ênã³^enà ]‰j³³^Ú³à]Önã³ÜÚŠ³×³Üæ³³^Ú³×ã³Üe`³„å]ÖÛó^Ú×è]Öjo ]Ön³ä g Ú^ƒa x‘ æe`³„]]ÖÏ‚…ifnà]á]Ÿ Ô e³„Ö Š³×³Ûn³àʳ¡e³ªŒ ]Ö³Û q^‡ Ô æÚÄƒÖ h uÓ܁]…]Öv† ÄÞˆæÖãÜâãß^ÖÜm^ì„ ŸáÚç• Ž^mî ]ÖÛ Š×Üa„å]ÖÛÃ^Ú×èÖfÏ^ð]Ÿe^uèÊoÚ^ÖãÜXX Ö×Û (2) Definition of Riba and its ingredients: In order to concieve its meaning it is necessary to understand the follwong terms : Darul Islam : - Muslim State under the control of the Muslims. Darul Harb : - Non-Muslim State not under the control of the Muslims. Muslim Asli (real) : - A Muslim resident in a Muslim State. Zimmi :- A free non-muslim residing in a muslim State. Harbi : - A resident of Darul Harb either a Muslim or a non muslim. The Islamic jurists use the word ' Muslim Harbi'. The injunctions relating to permission of trade and forbidding of usuary is evident from this verse of the Holy Quran. (NS ]Öfφé!Q )ó ]uØ]Ö×ä]ÖfnÄæu†Ý]Ö†eç] L It is not hidden from the intelluctuals, scholars and wise that there are many types of contracts such as void contracts, invalid contracts, prohibited contracts, valid contracts, etc. Under 'Ahal-Lal-Laahul Bai'a' no one can say the void contracts and invalid contracts are lawful. It is evident therefrom that every contract which is prima facie a contract of sale but it cannot be termed as permitted one and valid unless the conditions and its 21 persons with mutual consent enter into any transaction will not be treated as lawful unless and until the subject matter of the contract is also not settled lawfully. Contrary to it in a Non-Muslim State the validity of the essence of the contract is not important only the consent is important as shown in Badai As-Sanai Vol. V p. 192 açÚf^|ÊoÞËŠä]Ÿ]á çÝeØ eÛÃ’ ‹ æÖã³Û³^]áÚ³^Ù]Ö³v³†eoÖn Æn†…•^åÖÛ^ÊnäÚà]ÖÇ‚…æ]Öín^ÞèÊ^ƒ] Šj^ÚàÚßÄiÛ×ÓäÚà Š³×Ü]ÖÛ ]Ö³Û â„]]ÖÛÃßoÊÓ^á]Ÿì„]‰jn¡ðÂ×oÚ^Ù e³‚Ö³äe³^ìjn³^…å…•³^åʳς‡]Ù g_ ‰nj¡ðÂ×o]Öv Ò^Ÿ Ô æ]Þäڎ†æÅÚËn‚Ö×Û Õ Æn³†Ú³Û³×ç Úf³^| †½ ’nØ açiv eØ Ô ejÛ× ‹ æe³äifn³à]á]ֳóϳ‚â`ß^Ön  Žn³ æ]Ö³v ŸmˆæÙe‚æÞäæÚ^ÖÜmˆÙÚ×ÓäŸ ]Öv†eo Ô æâç]Ö†•^ŸáÚ× Ô ]Öj³Û³× e^Ÿì„æ]Ÿ‰jn¡ðŸ Š×Üm%fk Ö×Û Ô mÏÄ]Ÿì„iÛ×Ó^ÖÓßä]ƒ]‡]ÙÊ^ÖÛ× ØmŠjË^e^ÖÃÏ‚! e^ÖÃÏ‚Ê¡mjvÏÐ]Ö†e^Ÿá]Ö†e^]‰ÜÖË– From this writing it is quite clear that the Usuary is the name of that excess which is obtained through a contract. When the rules of contract between a Muslim and Harbi are not important the Riba is also not evident. Apart from it the Muslim Jurists also say that the territory of a Muslim State which was gone over under the control of the Non-Muslims and it is not declared as Darul Harb and understood as part of Darul Islam where the Muslims go seeking protection and at that place if they enter into any invalid contract dealing for Riba with them will be lawful as shown in the commentary on Sharah Saire Kabir Sarkhasi Vol. Ill page 228 22

ANSWER 6th Rabiul Munawwar 1410 H. 7th October 1989 The enquiry under review pertains to Hanafi Fiqh. The person having knowledge and acceptance of the Hanafi Fiqh will not deny that in Darul Harb an invalid transaction between a Muslim and a Harbi is valid. And the increase and decrese in the deal cannot be called Riba. There is a general misunderstanding that the Ulemas of Jamia Nizamia have permitted a prohibited item such as usuary. Does any Muslim remain a Muslim ( believer) having declared what is prohibited by the Almighty Allah as permitted one and vice versa ? Then how it will come that the Ulemas will do it. Bear in mind that the Jamia Nizamia has not permitted an entirely prohibited thing. Whereas they have adopted the doctrine propounded by Hazrath Imam Azam Abu Hanifa that the fluctuations in the commodities exchanged between a Muslim and Non Muslim in a Non Muslim State cannot be termed as Riba and the prohibition of Riba does not apply to it as mentioned in Hadayah Vol. Ill Chapter on transaction of purchase and sale under the heading Riba. It is lawful to obtain the goods from the people of Darul Harb with their consent without any fraud and deception. This is not covered by the contract of sale. Only the consent of the owner is the condition. In Darul Islam along with the consent of the owner the application of the principles of contract (Purchase and sale ) are also a condition. In Darul Islam two 23

BANK INTEREST Review on a fatwa of Jamia Nizamia by Moulana Mufti Khaleel Ahmed Saheb, Shaikul Jamia, Jamia Nizamia ***** This review in fact a reply to an enquiry made with Darul Ifta, Jamia Nizmia about Bank Interest. In the enquiry certain explanation was sought about the causes and reasons for legitimisation of Bank Interest by the Ulemas of Jamia Nizamia. In this most important Fatwa (edict), on the basis of the Fiqh (islamic Jurisprudence) while explaining various factors relating to invalid transactions. Riba (Usuary ), Darul Islam (Muslim State), Darul Harb ( Non-Muslim State) have been discussed, in the light of the Holy Quran, Hadith (Seera), consensus of opinion, Qyas (guess) about the legitimising of Bank interest by the Ulemas of Jamia Nizamia. (Editor) QUESTION (Istefta) What the Islamic Jurists say in this case?. 1. What are the reasons for legitimising the Bank Interest? 2. What is the definition of Riba ( Usuary ) and to Which facts the Riba is governed?. 3. What is the meaning of Darul Harb? Explain in detail with cogent reasons. If explained there will be a divine reward. 24 All the rights reserved In favour of the Publisher Edition From Majlis-e-lshat-ul-loom Jamia Nizamia, Hyderabad (INDIA)

Date of publication : January 2014.

Price : Rs. 30

No. of copies printed : One Thousand

Drafting of Fair Copy : By Computer Centre of Jamia Nizamia

Printing : Jamia Nizamia Offset Printing Press Hyderabad

Translated in English : Mr. Syed Ahmed Ali. B.Com. LL.M. Secretary Jamia Nizamia

Publisher : Majlis-e-Ishaat ul Uloom, Jamia Nizamia, Hyderabad. India

Address office of the Majlis-e-Ishaat ul Uloom JAMIA NIZAMIA, HYDERABAD 500 064 (INDIA) Ph : 24416847, 24576772 Fax : 0091 40 24503267 Web: www.jamianizamia.org E-Mail: [email protected] 25

BANK INTEREST FATWA OF JAMIA NIZAMIA HYD.

Review By Islamic Jurist Haz.Moulana Mufti Khaleel Ahmed Saheb Shaikhul Jamia, Jamia Nizamia

Publication Bureau Majlis-e-Ishaatul Uloom Jaimia Nizamia Hyderabad-64. T.S., INDIA