Qard Hasana - benevolent loan

Qard Hasana also known as the benevolent loan, is an aspect of Islam's progressive economic system. In this article, we'll learn about Qarz E Hasna Hadiths and it's implementations. 

It is not always possible for human beings alone to meet all their needs. In many cases we have to help each other. There are many types and ways to help. Debt is a big way. People take loans for various reasons. There are two main reasons for this. 1. Borrowing for the necessities of life such as food, clothing, medical care, etc. 2. Borrowing for business and economic development purposes. In this article we will discuss the first type.

qarz e hasna hadith

In the case of debt, two conditions can be observed in the society- abundance and crisis. That is, the abundance of interest-based loans and the crisis of interest-free loans. On the one hand, borrowing is done with little need. On the contrary, loans are taken unnecessarily and for sinful deeds. Not only that, borrowing is done on credit. True debt, on the other hand, is rare. It is rarely found even in severe danger. This is a big obstacle in building a successful and peaceful society.

There are good guidelines in Islam regarding the exchange of loans. Whose perfect practice and proper application is extremely important. Here are some important guidelines for both borrowers and lenders.

The responsibility of the borrower

One. People just need a lot. There are different levels and ways to meet that need. It is very important to consider whether there is a real need for borrowing, whether it can be repaid in any way other than borrowing, and whether the loan can be repaid on time. In some cases, consult with your elders. It is not permissible to take a loan without special needs and idea of ​​timely repayment. And there is no question of taking loans for wasteful and unjust work and making loans a normal rule of life. (This discussion is not just about taking ordinary loans i.e. interest free loans, not about taking interest based loans)

Debt is a burden. Debt often causes anxiety, unrest and immorality. Therefore, it is the duty of the muslims to seek refuge in Allah from debt and to make du'a, so that he may fulfill all his needs without debt. The Prophet (peace and blessings of Allaah be upon him) sought refuge in Allah from debt. Two hadiths can be mentioned in this context.

1. Ummul Muminin Ayesha Ra. It is narrated that the Prophet (peace and blessings of Allaah be upon him) used to make this supplication in prayer:

That is, O Allah! I seek refuge in You from the torment of the grave. I seek refuge from the Dajjal's fetna. I seek refuge from the fetna of life and the fetna of death. O Allah! I seek refuge in You from sin and debt.

Someone (the narrator himself in another narration) asked, you want so much shelter from debt! He said that when people are in debt, they lie when they speak and break their promises. -Sahih Bukhari, Hadith 632

2. Anas Ra. It is narrated that the Prophet (peace and blessings of Allaah be upon him) used to say:

That is, O Allah! I seek refuge in You from sorrow, from incapacity and laziness, from cowardice and stinginess, from the burden of debt and the predominance of man. -Sahih Bukhari, Hadith 7369

Things to do to avoid debt:

1. Determine not to take a loan without special needs and strong goal of ​​repaying on time.

2. Coordinating between income and expenditure.

3. Stay away from poshness, artificiality and pride.

4. It is important to do the work that is helpful for the blessing of life and property. And be careful to avoid those who destroy the blessings. At the same time praying to Allah.

It is the duty of each and every one of us to help each other out of debt. Not pushing anyone indirectly or directly towards borrowing. This is also a great way to help.

Two. Determine for the timely payment and continue to strive for it. And supplicate to Allah. If the intention, supplication and true effort continue, it gets the blessing of Allah. But it is very unjust to have bad intentions while taking a loan or to be completely apathetic to the loan. Not only the help of Allah is lost in this, the blessings of life and property are also wasted. It has been narrated in the hadith that whoever takes a loan to repay the wealth of a person, Allah pays on his behalf. And whoever takes it for the purpose of embezzlement, Allah destroys it. -Sahih Bukhari, Hadith 236

Three. try to pay within the allotted time, evn try to pay beforehand if possible. Apathy, lies and false promises do not come into question. Such behavior is not permissible with anyone. And the danger is even more terrible with the one who has given grace with a loan. In fact, in spite of one's ability, such behavior is very unjust. It has been narrated in the hadith that the rich man's apathy is oppression. -Sahih Bukhari, Hadith 2400

Four. Failure to repay on time can result in painful behavior from the lender. In this case, it is obligatory to be patient and not to retaliate. If there is an excuse, he should be politely explained. Once the Prophet (peace and blessings of Allaah be upon him) borrowed a camel from a man. He came to ask for it and behaved harshly. Then the disciples present wanted to treat him similarly. The Prophet (peace and blessings of Allaah be upon him) interrupted them and said, ‘Let him speak. The creditor has something to say. 'He then asked them to buy him a camel. They came out and said, "We just got a better camel than his." The Prophet said, Buy it and give it to him, for the best among you are those who repay their debts handsomely. -Sahih Bukhari, Hadith 2390

The creditor has something to say - this means that he has the right to be called before or after the due date. But proper etiquette must be maintained. But the man did not maintain proper etiquette. And with whom? Sayyedul Bashar, with Sayyedul Ambia wal Mursalin (and most likely he called for payment before that time). Nevertheless, he has tolerated this behavior of the creditor. Not only that, he has also taught the Ummah that he has the right to demand payment. In addition he has repaid his loan well.

Five. To thank the giver for giving the loan, to pray for him. This will make him happy and encourage him to lend. Narrated from, Abdullah bin Abi Rabia.  He said, the Prophet (peace and blessings of Allaah be upon him) borrowed thirty or forty thousand (dirhams?) From me during the battle of Hunain. When he returned from the battle, he paid it and said, "May Allah bless your family and your wealth." The exchange of debt is repayment and gratitude.

-Musnad Ahmad, Hadith 18410; Sunan Nasai, Hadith 483

Six. Debts are people's rights, which have to be repaid or forgiven by the giver. Besides, there is no way out. God does not forgive. Therefore, it is better to pay it as soon as possible, of course, before death. But (God forbid) if someone dies before that, then someone should be bequeathed.

According to the hadith, all the sins of the martyrs are forgiven except debt. -Sahih Muslim, Hadith 18

When the Prophet (peace and blessings of Allaah be upon him) was presented to the deceased, he would ask if he had any debt, if any, he had left something to be repaid. He would not have prayed if the deceased did not left anything to be repaid.

Narrated from, Salamah Ibn Aqwa, we were in the meeting of the Prophet (peace and blessings of Allaah be upon him). Then a dead was presented. When people asked him to offer prayers, he asked, "Is there any debt on him?" People said no. Asked again, did he leave anything? They said no. Then he prayed. Then another deceased was presented. When people asked him to offer prayers, he asked, "Is there any debt on him?" It was said, yes. Asked, did he leave anything? People said, three dinars were left. Then he prayed. Then another deceased was brought. When people asked him to lead the prayer, he asked, "Did he leave anything?" They said no. Asked, is there any debt on him? That being said, there are three dinars. He said, "Perform the prayer of your companion." Hearing this, Abu Qatada. He said, O Messenger of Allah! You lead the prayers, I owe him. Then he prayed. -Sahih Bukhari, Hadith 2269

In order to realize the enormity of this disagreement of the Prophet (peace and blessings of Allaah be upon him), one must also consider the importance he had for the funeral prayer of the Ummah. A woman (in some narrations that was a man) used to clean the the mosque of Nabawi. Suddenly she died. But the Prophet (peace and blessings of Allaah be upon him) did not know that. Sensing her absence, he asked the disciples about her. They said, "She is dead." The Prophet (صلى الله عليه وسلم) said, "Why did you not inform me?" They pleaded, she was buried at night (then you may feel discomfort, so we did not inform). The Prophet (صلى الله عليه وسلم) said, "Take me to her grave." There he offered his funeral prayer and said, "These graves are dark." God enlighten them with the help of my prayers. -Sahih Muslim, Hadith 957; Musnad Ahmad, Hadith 9038; Sahih Bukhari, Hadith 133 (There was a special provision for the Prophet (peace and blessings of Allaah be upon him) to pray again after the prayer and burial, Allaahu alam)

Notice, one's shroud-burial, prayer is all done. But he could not attend the janaza as the news of the death did not reach him. When the news reached him, he went to her grave and prayed so that Allah would illuminate her grave. On the other hand, another person was brought before him to say the prayers for this purpose. But he disagreed. Because he had debts and had nothing left to pay.

Through this disagreement, he wanted to send a message to the Ummah that the issue of debt is very sensitive! No one should take a loan without special needs and strong motivation of ​​repayment. If it is taken for special needs, it is paid within the stipulated time. Not to die without paying or at least  leaving anything to repay.

He is Rahmatul Lil Alamin, his whole life was desperate for the overall peace and prosperity of the Ummah. One of that Ummah had come that day to bid farewell. And he also wanted to say goodbye to through dua and salat. But he’s not doing that (yet right now he’s most dependent on it). Because he had a debt, which he left nothing to repay and he does not have the ability to repay. Once when Allah gave him some prosperity, he took it into his custody.

It is narrated from Abu Huraira on the authority of the Prophet (peace and blessings of Allah be upon him) that when a debtor was brought to him, he would ask him if he had left anything to pay. He used to offer prayers when they had something left behind. Otherwise, he would have said, "Pray for your partner." Then, when Allah granted him victory, he declared, "I am closer to the believers than they are to me." So it is incumbent upon me to repay the debt of the believers. And whoever dies leaving wealth, it is his heirs. -Sahih Bukhari, Hadith 2296

Read More: Prophet Muhammad's ideals in building a happy family

Lender's responsibility

One. If a person with special needs asks for a loan, if he can afford it and if it seems reasonable, give it to him.

Lending is basically helping the needy. Therefore, the rewards and virtues of helping the needy in the Qur'an-Hadith are also applicable here. Therefore, there is no need to discuss in detail the importance and virtues of lending. I am just mentioning a hadith.

Narrated from Abu Huraira, the Prophet (peace and blessings of Allaah be upon him) said, a Muslim is a brother to other Muslims. He does not oppress them. Does not give up on them. Whoever meets the needs of his brother, Allah fulfills his needs. And whoever removes a danger from a Muslim, Allah will remove a danger from the dangers of his Day of Resurrection. -Sahih Bukhari, Hadith 2442; Sahih Muslim, Hadith 2560

The importance and virtue of lending in this hadith can be analyzed in multiple ways. One of the demands of the Muslim Brotherhood is that he does not give up on his brother. Is it wrong to give up a person who is in danger and asks for a loan, even if he can afford it, even if it seems reasonable? From this point of view, the importance of lending is very clear.

In the next part of the hadith, the virtue of meeting the needs of the Muslim brother and removing the danger is described. And debt is one of the ways.

Two. The borrower will take the loan on the basis of strong motivation of ​​timely repayment. And will try his best for this. But sometimes it may be that he is unable to pay it within the stipulated time; On the contrary, sometimes there is a probability of complete disability. In this case, if there is opportunity and ability (considering the reality), it is a great reward to give him a chance or to forgive him until he becomes prosperous. It has been narrated in the Qur'an, and if any (debtor) is indigent, he should be given respite till he becomes affluent. And if you consider it as charity, it is better for you, if you only knew. -Surah Baqara (2): 270

The habit of the usurer is that if the borrower is unable to repay on time, he extends the term on condition of a certain amount of money and conducts interest business at compounded rate. Allah the Almighty has instructed here that it is not permissible for anyone to be impatient if he is really incapable; Rather time should be given until the gain of affluence. At the same time, it is encouraged that if you forgive, it is better for you.

Here forgiveness is called 'sadaqa'. This is probably meant to indicate that this forgiveness will be considered as charity and will cause many rewards.

It has been narrated in the hadith that, a person was taken into account, no good deeds of his was found. But he dealt with people and was rich. He instructed the employees to forgive the disabled. Allah said, "I have more ability to forgive than him." He then ordered the angels to forgive him. -Sahih Muslim, Hadith 1561

According to another hadith, whoever gives a chance to the disabled, Allah will give him a place under the shadow of His Throne on the Day of Resurrection - when there will be no shadow other than the shadow of the Throne. -Sunan Tirmidhi, Hadith 1308

Narrated from Abdullah Ibn Abi Qatada, he said, Abu Qatada was searching for a borrower. The borrower hid when he came to know it. He was later found. Then he said, I am indigent. He asked, "By Allah?" He said, "By Allah (I am indigent)!" Abu Qatada said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Whoever wants Allah to save him from the dangers of the Hour, let him give the needy a chance or forgive him.' -Sahih Muslim, Hadith 1563

Three. The lender can ask about earlier. However, it is obligatory to show humility and decency in all circumstances. Strictness, abusive language, quarrels should be avoided completely. Good character is the characteristic of the believer, whose best field is transaction. It has been narrated that the Prophet (peace and blessings of Allaah be upon him) said: May Allah have mercy on the person who is kind when he sells, when he buys and when he demands his rights. -Sahih Bukhari, Hadith 207

In another hadith, it has been said that the person who calls for truth should call with purity .... -Sahih Ibn Hibban, Hadith 5060

Here holiness means characteristic holiness. So it is important to stay away from any words and deeds that defile the character.

Four. Whether it is a consumer loan or a business loan, it is obligatory not to impose any additional conditions on the loan. It is called riba, which is completely haram. If anyone does so, he should repent according to the rules and accept only the capital.

It has been narrated in the Qur'an that those who take usury (on the Day of Resurrection) will rise up like the one whom Satan seduces by touch. This is because, as they said, sales are like interest. But Allah has made sale lawful and usury unlawful. So if he who has received admonition from his Lord abstains, then all that has happened to him in the past is his. And his affair is only with Allah. And whoever does it again, then such a person will be in Hell. They will always be in it. ... O believers! Be careful of (your duty to) Allah and give up what remains of your demand for usury, if you are indeed believers. But if you do not, then listen to the declaration of war from Allah and His Messenger. And if you repent (from usury), you deserve your principal. You will not oppress anyone, and no one will oppress you. -Surah Baqara (2): 265, 26-289

Consumer interest and business interest, general interest and compound interest etc. are all ‘riba’ and haram. This is proved by the consensus of the Qur'an, Hadith and the Ummah. Various books have been written in different languages ​​on this subject. Interested readers can read it. Here is a brief summary.

(A) In the above verse we have noticed that riba has been widely declared haram without making any distinction between the different types of usury. And it is clearly stated that ... ‘Leave the remaining part of the interest. '

It is also said, ... ‘You deserve your original capital ....’

(B) We have seen in a previous hadith that 'the exchange of debt is repayment and praise.'

From this it is understood that there is no exchange of debt except repayment and appreciation.

(C) From the age of Sahaba, Tabein and Tabe-Tabein till today, the Ummah has come to understand that riba is an additional conditional amount of capital added to debt. There is no difference between the type of loan and the conditional amount.

Here are the fatwas of one or two Companions:

1. Nafe rah. Narrated from Abdullah bin Umar. That said, the lender cannot impose any conditions other than repaying the loan. -Muatta Malek 2/215

2. Narrated from, Ibn Sirin rah.  a man lent five hundred dirhams to a man and conditioned him to ride a horse. Hearing this, Ibn Masud. said, "What he has benefited from riding his horse will be considered as riba." -Musannaf Ibn Abi Shaybah, Hadith 21060

Such fatwas have been narrated from many other Companions, from which it is clear that there is no difference between the type of interest and the rate of interest. Rather, consumer interest and business interest, low interest rate and high interest rate are all riba.

Reba's ban and its horrors exist in all ways. But yes, the higher the amount of interest, the greater the severity of the sin, and the greater the crime and the greater the inferiority in engaging in this haraam act in the case of consumer loans. And the imposition of physical or financial or any other kind of fine for the collection of interest is greater oppression.

Five. Don't hurt the borrower in any way. It is extremely harmful for all voluntary donations, including charity and loans. There is a danger that the reward of the good deeds will be lost. But the only purpose is to get rewards from Allah. What else do you owe to God if you destroy it? For this reason, if someone has a habit of lying or something like that, it is better to talk and pray nicely with the borrower than to give a loan. It has been narrated in the Quran, (translation) O believers! Do not waste your charity with lies and hardship like a person who spends his wealth to show people and does not believe in Allah and the Hereafter. So his example is as if the earth were on a smooth rock, then heavy rain fell on it and made it (again) a smooth rock. Such people do not get anything from what they earn. And Allah does not guide the disbelievers. -Surah Baqara (2): 264