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It is based on the principle of helping others without expecting a financial gain. However some Ulama deem it a form of interest-free loan (fungible, marketable wealth) that is extended by a lender to a borrower on the basis of benevolence (ihsan). Al-qardh, from a shari’a point of view, is a non commutative contract, as it involves a ...
Benefits that will follow from banning interest and obeying "divine injunctions" [32] include an Islamic economy free of "imbalances" (Taqi Usmani) [32] —concentration of "wealth in the hands of the few", or monopolies which paralyze or hinder market forces, etc.—a "move towards economic development, creation of the value added factor ...
By the 21st century this Islamic Banking movement had created "institutions of interest-free financial enterprises across the world". [32] Loans are permitted in Islam if the interest that is paid is linked to the profit or loss obtained by the investment. The concept of profit acts as a symbol in Islam as equal sharing of profits, losses, and ...
The similarity between credit sales and conventional non-Islamic ("ribawi") loans has been noted (some calling murabaha a "semantic work-around" for interest charging loans), [336] necessary because businesses "cannot survive where cash and credit prices are equal", and urges that bank interest not be judged haram. [348]
The Lawful and the Prohibited in Islam is a book by Islamic scholar Yusuf al-Qaradawi, [1] [2] originally published in 1960 under the Arabic title Al-Halal Wal-Haram Fil-Islam. Some translations into English of the work include those published by: Ahl-al-bait, with annotations and commentary by Allamah Shaikh Hasan Muhammad Taqi al-Jawahiri. [1]
The Verse of Loan (Arabic: آية ٱلدين, ’āyatu d-dayn) is verse 282 in chapter Al-Baqara . [1] This verse is the longest verse in the longest chapter in the Quran . The concept of borrowing was explained in this verse.
A supporter of Islamic economics describes a "major difficulty" faced by Islamic reformers of Islamic economics and pointed out by other authors, namely that because a financial system is an "integrated and coherent structure", to create an Islamic system "based on trust, community and no interest" requires "changes and interventions on several ...
One of the pioneers of Islamic banking, Mohammad Najatuallah Siddiqui, suggested a two-tier model as the basis of a riba-free banking, with mudarabah being the primary mode, [4] supplemented by a number of fixed-return models – mark-up (murabaha), leasing (ijara), cash advances for the purchase of agricultural produce (salam) and cash ...