Imam Ahmad said that 'inah is when a person has goods and does not sell them except on credit; if he sells on credit and for cash, there is no harm. Ibn al-Qayyim interpreted Imam Ahmad's words...
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The Shaykh : Imam Ahmad (may Allah have mercy on him) said: " 'Inah is when a person has goods and does not sell them except on credit; if he sells on credit and for cash, there is no harm".
Ibn al-Qayyim interpreted Imam Ahmad's words here as one of the forms of forbidden 'inah, even though it is one of the forms of installment payment today?
No, Imam Ahmad means: he has the goods and does not sell them except on credit, meaning he does not sell them for cash. Today, installment payment involves both credit and cash, but he restricts this item or thing, not selling it except on credit.
And despite this, his words (may Allah have mercy on him) are questionable and not correct, because Allah the Exalted says:[Al-Baqarah 2:282] and this is general for every debt.
Unless Imam Ahmad's words (may Allah have mercy on him) are interpreted in a way that involves riba, in which case it is possible. But if taken at face value, it is not established.
The questioner : What is the basis for the prohibition, O Shaykh?
The Shaykh : It has no basis at all, absolutely no basis. Yes.
Ibn al-Qayyim interpreted Imam Ahmad's words here as one of the forms of forbidden 'inah, even though it is one of the forms of installment payment today?
No, Imam Ahmad means: he has the goods and does not sell them except on credit, meaning he does not sell them for cash. Today, installment payment involves both credit and cash, but he restricts this item or thing, not selling it except on credit.
And despite this, his words (may Allah have mercy on him) are questionable and not correct, because Allah the Exalted says:
O you who have believed, when you contract a debt for a specified term, write it down.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ إِلَى أَجَلٍ مُسَمًّى فَاكْتُبُوهُUnless Imam Ahmad's words (may Allah have mercy on him) are interpreted in a way that involves riba, in which case it is possible. But if taken at face value, it is not established.
The questioner : What is the basis for the prohibition, O Shaykh?
The Shaykh : It has no basis at all, absolutely no basis. Yes.