Question
Someone gave me 100 thousand helping me out. I used the money in business and made a profit.
I returned the 100 thousand he loaned me along with some of the profit which I accrued from my side. Neither of us had stipulated that the profit be given.
Is the extra amount I gave to him considered as ineterest?
Answer
It is very much encouraged in Islam to financially support fellow Muslims when they are in need. Extending an interest free loan also falls under charity, a virtuous act which draws one closer to Allah Ta’ala and the reward is from Allah Ta’ala.
It is an established Shar’i law that only the capital sum borrowed will be returned in the case of a loan. Asking or stipulating more than that which was borrowed is strictly forbidden in Islam. As such, when the loan agreement is struck, if such a clause is included it will render the transaction corrupt; by not cancelling the transaction, both the transacting parties make themselves liable for punishment.
Allah Ta’ala declares war on those who deal in interest:
O you who believe, fear Allah and leave what remains of rib’a, if you (truly) believe. And if you do not, then be informed of a war [against you] from Allah and His Messenger. But if you repent, you may have your principal – [thus] you do no wrong, nor are you wronged.
(2:278-279)
As is quite apparent, the situation is very precarious and extreme caution must be taken to ensure one does not fall into Riba (usury). It should not be that a charitable cause becomes the means of attaining the wrath of Allah Ta’ala.
The rule of thumb to keep in mind in such cases is كل قرض جر نفعا فهو ربا i.e. “Every loan which brings a benefit is riba”.
In principle, as long as the extra amount was not stipulated or fixed when the loan agreement was made and is not in exchange for the loan that was extended, it will not be considered Riba (interest/usury).
Checked and Approved By:
Mufti Muhammed Saeed Motara Saheb D.B.
References
فالربا في عرف الشرع نوعان: ربا الفضل، وربا النساء … (وأما) ربا النساء فهو فضل الحلول على الأجل
بدائع الصنائع في ترتيب الشرائع (5/ 183)
وَعَن أبي حجيفة أَنَّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْ ثَمَنِ الدَّمِ وَثَمَنِ الْكَلْبِ وَكَسْبِ الْبَغِيِّ وَلَعَنَ آكِلَ الرِّبَا وَمُوكِلَهُ وَالْوَاشِمَةَ وَالْمُسْتَوْشِمَةَ وَالْمُصَوِّرَ.
رَوَاهُ البُخَارِيّ
ذكر محمد رحمه الله في كتاب الصرف عن أبي حنيفة رضي الله عنه: أنه كان يكره كل قرض فيه جر منفعة، قال الكرخي: هذا إذا كانت المنفعة مشروطة في العقد، وذلك بأن أقرضه غلته ليرد غلته صحاحا أو ما أشبه ذلك، وإن لم يكن مشروطا فأعطاه المستقرض أجود مما عليه فلا بأس به، وكذلك إذا أقرض رجلا دراهم أو دنانير ليشتري المستقرض من المقرض متاعا بثمن غال فهو مكروه، وإن لم يكن شراء المتاع مشروطا في القرض، ولكن المستقرض اشترى من المقرض بعد القرض متاعا بثمن غال، فعلى قول الكرخي لا بأس به، وذكر الخصاف في «كتابه» ، وقال: ما أحب له ذلك، وذكر شمس الأئمة الحلواني أنه حرام؛ لأن هذا قرض جر منفعة؛ لأنه يقول: لو لم أشتره منه طالبني بالقرض في الحال.
المحيط البرهاني في الفقه النعماني (5/ 394)