Understanding Usury According to Islam

Every prohibition and rule of God in Islamic teachings is certainly not just to avoid acts that are personal in nature. The rules and prohibitions that God gives always affect individuals and social as evidence that there are many functions of faith in Allah SWT. For those who violate it, the loss is in themselves and also the impact on the people around them.

“O ye who believe, do not eat usury multiplied, and ask your trust in Allah that you may have good fortune.” (Surah Ali-Imran: 130)

In Islamic teachings, what Allah conveyed through the above verse shows that usury is prohibited. In Islam, behavior and perpetrators of usury are acts of crime that Allah will curse both in his life in the world and in the hereafter. Usury is often related to bank interest or the addition of loan repayments. Included in this (wealth in Islam) usury is a regulated part of Islamic fiqh.

This is also conveyed by the Prophet Muhammad in a hadith, “the Messenger of Allah cursed (condemned) those who ate usury, people who represented him, the author and two witnesses.” (Narrated by Muslim)

Of course, as Muslims we must fully understand what the understanding and substance of Riba is. The behavior of usury is certainly not only detrimental to humans in the hereafter, but burns the rewards that are collected for the Hereafter. In accordance with the concept of human beings in Islam, of course there are no humans who want to lose their lives both in the world and in the hereafter.

Understanding Usury According to Language and Historical Context
In terms of the language of usury means to increase, develop, rise, or rise. This term is certainly very related to a particular context, namely in the economy. The increase in usury is not just an increase that is normal in nature, but is related to the social context of the community as when the verse came down.

In the development of Islam now, the term usury is often associated with bank interest law according to Islam and the law of borrowing money at the bank with interest, even to the legal level of working in a bank, which is in a conventional bank and there is bank interest.

In the history and context relating to the verse, there are several things that are important to understand the nature or substance of the prohibition of usury and the law of usury in Islam.

Buy and Sell Context
This context is when the seller sells the item to another person and is willing to accept money at a specified time. If the buyer is unable to pay according to the price at the specified time, then the term is added with the agreement willing to pay more. That is, the buyer is asked to pay more than the agreed price, when the time increases.

Context of Borrowing and Borrowing Money
This context is where someone lends money to another person for a certain period of time. The condition is that if it reaches a certain period of time then the borrower must pay the money in addition. So that returns are greater than when borrowing.

Loan Context / Debt involved
This context is often referred to as multiple additions. For example, for example, a borrower cannot repay a loan within a specified time. Then he must pay the debt with an additional larger amount during the grace period until the debt is completed.

From the historical approach, the meaning of usury according to Islam means not only as an additional cost. Usury is the addition of payments to people who are in debt, in a condition where the debtor is unable to repay the debt according to the time and amount specified. Against the debtor who is unable to pay it off, then the lender adds back the cost to burden the payment from the debtor.

In this case there is not always an addition equal to Riba. For example, people who add infaq to people who are unable, add children, add production materials, zakat officers add zakat funds to those who hide merchandise, etc. Of course this is not the same as the addition as found in usury.

Social Impact of Usury Behavior
The existence of usury behavior not only affects the person or one person. The prohibition of God against humans to do usury certainly has logical reasons that have social consequences as well. To unlock the effects of usury behavior, it is necessary to dismantle it from the Islamic and scientific approaches. The following are the social impacts caused by usury behavior.

Loss of Sense of Humanity and Help
People who are in debt or people who cannot afford to repay loans are people who do not have enough money or not enough money for something that is used for the primary (food, drinking, education, health, etc.). People who help lend are certainly expected to be oriented to reduce the burden and certainly do not add to the weight of the debtor.

If the debtor adds additional costs to those who are in debt and cannot afford it, the behavior is certainly not a human thing. A person who fulfills his life needs is difficult then added with additional burdensome costs, for the benefit that is obtained personally by the lender.

In addition, this can also have an impact on the lack of healthy ukhuwah and association in Islam or fellow Muslims. It has become an assumption that Muslims are like one body, which should help help in kindness rather than complicate and ensnare in the dark.

Increased Economic Difficulties due to Debt Circles that have not Been Completed
As a result of usury, people who borrow money or are in debt will become increasingly entangled and will never be finished with their difficulties. How can he pay for additional or usury given if he only pays the primary difficulty. For this reason, the presence of usury does not even alleviate the burden, even more strangling people with existing additions, and making debts will not end.

In fact, we know for ourselves that the existence of debt is a burden on someone. For this reason, one of the recipients of zakat is people who are in debt and have difficulty paying for it. This is done in order to free them from the bondage of usury and get out of the problem, until they are free to carry out normal economic activities again.

So that of course people who have sufficient assets do not need to show their attitude. Riya in Islam is bad behavior and plunges into evil. Riya people will boast and far from keiklasan worship to Allah SWT.

Hatred and envy appear
Moral hatred and malice will arise over the behavior of usury charged to someone. If there are many people who bear the debt and additions, this certainly becomes a problem and social upheaval. There will be malice, hatred for inhuman behavior, which is applied by lenders.

Indeed the concept of man in Islam and human nature according to Islam is in the world to be able to prosper the earth not to ensnare one another in trouble. The existence of usury is certainly very contrary to the concept. The danger of usury is like the danger of lying and its law in Islam, and of course it will lead to finah in Islam (fellow Muslims).

Indeed, for Muslims, other Muslim difficulties are the responsibility or obligation of Muslims who are able to help them. Not the other way around, which actually adds to the burden and plunges into debt which continues to convolute. For that reason, it is only natural that God threatens hell fire for those who commit usury.

The Importance of Cultivating Concern and Sincerity
Increasing fees or fees for those who are in debt and cannot pay it is certainly the behavior of usury. As a form of prevention of usury behavior for those who are able and like to give debt, the solution is to build morale or behavior that leads to caring and sincerity in helping.

If someone has a sense of caring and sincerity helps, above his wealth, he will often provide assistance instead of being turned on from the difficulties of others. A caring person will never have the heart to make trouble and make others angry. Likewise with sincerity is being able to give up his help without expecting any return from the person who is assisted, but only expecting blessings and the reward that Allah gives. Of course that is the virtue of being fair to oneself, including to others.

By cultivating this moral, Muslims will be born with strong assets, strong souls, and willing to help and support those who are in trouble. They support the weak not only oppress and live in support by weak people.

Law Refuses Sharia Law in Islam

As Muslims, we are obliged to carry out the Islamic Shariah as a whole. Allah SWT said in the letter An Nisa ‘verse 65 which means,

“So for the sake of your Rabb, they (in essence) are not believers until they make you a judge of the case they are disputing, then they don’t object in their hearts to the verdict that you gave, and they accept it completely.” (QS. An Nisa ‘: 65).

The verse states that for anyone who fully accepts the law brought by the Prophet sallallaahu aih alaihi wasallam in each of their affairs they are said to be believers.

Therefore, Muslims should not neglect, let alone reject the sharia of Islam in every aspect of life.

However, we also cannot deny that there are not a few Muslims who reject the application of sharia law.

The reasons also vary and this also has various legal consequences. The following are reasons for the rejection of sharia law and the accompanying legal consequences.

Refuse sharia law because it has the belief that man-made law is better or equal to Allah’s law and therefore to rule other than sharia law is permissible. The scholars agree that those who have views like this are infidels.
Refusing sharia law because it has worldly interests even though deep down he acknowledges that this is a big sin in Islam and is a gross violation. The scholars argue that those who have such a view as true have turned down, a great immorality, and small kufr.
Refuse sharia law because of ignorance of Islam and its sharia. The scholars refer to them as ignorant people. To deal with people like this, the scholars and other Islamic scholars must continue to enlighten Islam in its entirety.
Thus, in general it can be said that we must implement or enforce sharia law in every aspect of life.

And if we don’t do it, the law is sinful. But some scholars say that sin because it does not carry out sharia law does not result in apostasy.

Allah SWT says in the letter Al Maidah verse 44 which means,

“Whoever does not decide according to what Allah has revealed, then they are those who disbelieve.” (Surah Al Maidah: 44).

The above verse seems to condemn Muslims who do not implement sharia law.

And this led to disagreement among the scholars referring to what was stated by Al-Bhagawi in Tafsir Al-Baghawi. Ibn Abbas and Thawus said,

“Not an infidel out of religion, but if he does it, he is kufr, but it is not like the one who kufr to Allah and the End Times.”

Meanwhile, Ikrimah said,

“The meaning of this verse is that anyone who does not use the law of Allah because of disbelief and disbelief, but whoever continues to acknowledge the law of God but does not apply it is called zhalim and fasiq.”

Still related to the verse above, Abdul Azis bin Yahya Al-Kinani states that this verse applies if it does not do all that God has revealed not in part.

So everyone who does not punish with all that Allah has sent down will be unbelieving, wrongdoing, and evil.

Whoever uses the law of God such as tawhid and leaves shirk and does not punish with all the Shari’a which Allah has sent down, and is not subject to the law of this verse.

Some scholars argue that the verse Al Maidah verse 44 is actually intended for Jews and not for Muslims.

Because the Jews changed their scriptures and imposed the law of the contents of the changed book.

Al-Baghawi in Tafsir Al-Baghawi stated,

“Some scholars say,” The Qur’an shows that this verse is for the Jews because Allah mentioned in the previous verse that they have changed the sentence of Allah.

And they say, “You are given this.” Namely, a law that has been changed which is not God’s law, so take it. If you are not given this law (which has been changed) but given the law of Allah, then be careful. They ask to be careful of the law of God that they know is true. “

Thus a brief review of the law rejecting sharia law. Other articles that can be read include the sources of Islamic law, the main sources of Islamic teachings, apostasy in Islam, the law insulting the Qur’an, the punishment of insulting the Qur’an, the law insulting Allah in the heart, the law insulting the lafadz of Allah, the law insulting Islam , and law insulting scholars in Islam. May be useful.

The Law of Origin of Worship, Haram Until There Is a Proposition

The Law of Origin of Worship, Haram Until There Is a Proposition
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Some people argued that when a worship which had no argument was contradicted, “Can we worship, why is it forbidden?” Actually people who put forward this kind of understanding do not understand the method outlined by the scholars that the law of the practice of worship is haram until the existence of the argument. In contrast to worldly matters (such as cellphones, FB, internet), the original law may be until there is a prohibited argument. So, these two methods must not be confused. So for those who make a practice without guidance, we can ask, “Where is the argument that commands?”
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There is a fiqh method which is quite good among the scholars,
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الأصل في العبادات التحريم
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“The law of worship is haram (until there is a argument).”
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Our teacher, Shaykh Sa’ad ibn Nashir Asy Syatsri – may Allah preserve and bless his age – say, “(With the above method) it is not permissible for a person to worship Allah with a worship unless there is a proposition from the Shari’at that shows that worship order. So that we cannot make a new service with the intention of worshiping God with it. It could be that the designed worship was purely new or already existed but new procedures were made which were not guided in Islam, or it could be devoted to a specific time and place. These are not guided and forbidden. “(Al Manzhumah Shariah As Sa’diyah fil Qowa’idil Fiqhiyyah, p. 90).