What is the ruling on purchasing goods through an Islamic bank, knowing that dealing with this bank saves me a significant amount of money?
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The questioner : The second question: I changed my profession. The second question is about our brother, the goldsmith.
The Shaykh : About what?
The questioner : About gold.
The Shaykh : Gold.
The questioner : I am saying that I can buy gold. We goldsmiths all do this: I take from the merchant and give him checks, so that I do not have to refine the gold and sell it, and I give him checks. That is the matter, I mean.
The Shaykh : I am asking you now.
The student : ... .
The Shaykh : Please. We will explain, because among the causes, some are natural and some are spiritual and religious. This may extend to other types. We have now finished with material food, and now we move to spiritual food, spiritual nourishment. Spiritual nourishment is knowledge, but not all knowledge, for much of knowledge is a burden to its owner. It is the knowledge of the Book and the Sunnah, which is the light that illuminates the path of the Muslim in this worldly life and in the Hereafter as well. Let us return to hearing from you that you did not care what you were; what mattered to you was what you became. You became a tailor.
The questioner : I became a tailor.
The Shaykh : Good, bring it so we can see, and what is around tailoring?
The questioner : I fell into a second problem, which is that, for example, I am exposed to merchants who request trousers. This is required throughout the year, and they bring prices. Women's clothing too, all of it, you have to stay away from it. If you stay away from all of it, what do you do? This is the problem with tailoring.
The Shaykh : I think the answer to this is the previous answer.
The questioner : The same answer.
The Shaykh : Is that not so?
The questioner : But there is a branch of the previous answer, which is: if I imported the goods, I would save 20,000 dinars a year. If I bought them from the merchant, I would pay him seven thousand. Through the Islamic bank, I would pay him five thousand.
The Shaykh : So, I advise you to speak about someone else.
The questioner: Yes.
The Shaykh : I advise you to speak about someone else.
The questioner : I am speaking about someone else.
The Shaykh: All right.
The questioner : I do not deal in any of these matters.
The Shaykh : Do not say "so I."
The questioner: Yes.
The Shaykh : Do not say "so I."
The questioner: Yes.
Another questioner : For example, for example.
The Shaykh : He specifies it, whoever you mean, whoever it is among the people.
The questioner: Yes.
The Shaykh : As I said earlier, he is either a Muslim or a non-Muslim. And if he is a Muslim.
The questioner: Yes.
The Shaykh : Then he is either a righteous Muslim or a wicked Muslim. If he is a non-Muslim, we wash our hands of him. If he is a wicked Muslim, we attach him to the previous one, and we direct our speech to the righteous Muslim. The righteous Muslim is divided into two categories.
The questioner: Peace be upon you.
The Shaykh : And peace be upon you. He is righteous but ignorant, is that possible or not?
The questioner : Yes, you may.
The Shaykh : Yes, my brother, if you started with the right and saved us from this idolatry, start with the right, start with the right from your side. Yes, from here. The Muslim may be righteous but ignorant, but ignorance harms his righteousness in every way. Perhaps it is appropriate that I now let you hear about the harm of ignorance, or for example, about the harm of ignorance. The hadith in "al-Sahihayn" says the Messenger (peace and blessings be upon him):, but the man truly wanted to repent and wanted the path by which he would achieve sincere repentance, . The point is that this one was a worshipper and this one was a monk, but his ignorance led him to destruction. So I think my speech will now be with the righteous Muslim who needs to learn. If he has known and left acting upon his knowledge, he is wicked. If he has not known, and he is righteous and ignorant, then it is upon us to teach him and remind him, like his saying (peace and blessings be upon him): , and this is sufficient. You say it saves so many thousand, this is immediate material saving, but the matter is as he said (peace be upon him), even if not on this occasion: . So you must hear from time to time that so-and-so, the bank owner, went bankrupt, so-and-so killed himself, cut his throat, and so on. What did riba benefit them? The Messenger of Allah (peace and blessings be upon him) spoke the truth when he said: . And this is opposed to his saying (peace be upon him), and these are all among the spiritual causes, his saying (peace be upon him): . The ignorant one looks at his thousand, he pays zakat, it decreased. How? The Messenger says: . I see with my own eyes that the money decreased. As the scholars say: What decreased decreased in number, but it did not decrease in quality; because Allah (Mighty and Majestic) places blessing in this zakat-paid money. So what decreased decreased in its number, but Allah provides for him good from other sides that he does not feel or know. So we are dealing with our problem in this age, and we claim to be Muslims, we deal with our worldly problems with purely material scales, and this eliminates all the questions that I categorized, which in reality return to one cause; and that is contradicting His saying (Glorified and Exalted is He): [At-Talaq 65:2-3]. In my opinion, in my opinion, and my opinion may be wrong, that you were satisfied with the answer to question number one and two, so that we do not delve into answering the other questions because they are similar and the cause is one. And if you wish, we can hear from you or from someone else.
The questioner : May Allah reward you with good.
The Shaykh : And beware of that.
The Shaykh : About what?
The questioner : About gold.
The Shaykh : Gold.
The questioner : I am saying that I can buy gold. We goldsmiths all do this: I take from the merchant and give him checks, so that I do not have to refine the gold and sell it, and I give him checks. That is the matter, I mean.
The Shaykh : I am asking you now.
The student : ... .
The Shaykh : Please. We will explain, because among the causes, some are natural and some are spiritual and religious. This may extend to other types. We have now finished with material food, and now we move to spiritual food, spiritual nourishment. Spiritual nourishment is knowledge, but not all knowledge, for much of knowledge is a burden to its owner. It is the knowledge of the Book and the Sunnah, which is the light that illuminates the path of the Muslim in this worldly life and in the Hereafter as well. Let us return to hearing from you that you did not care what you were; what mattered to you was what you became. You became a tailor.
The questioner : I became a tailor.
The Shaykh : Good, bring it so we can see, and what is around tailoring?
The questioner : I fell into a second problem, which is that, for example, I am exposed to merchants who request trousers. This is required throughout the year, and they bring prices. Women's clothing too, all of it, you have to stay away from it. If you stay away from all of it, what do you do? This is the problem with tailoring.
The Shaykh : I think the answer to this is the previous answer.
The questioner : The same answer.
The Shaykh : Is that not so?
The questioner : But there is a branch of the previous answer, which is: if I imported the goods, I would save 20,000 dinars a year. If I bought them from the merchant, I would pay him seven thousand. Through the Islamic bank, I would pay him five thousand.
The Shaykh : So, I advise you to speak about someone else.
The questioner: Yes.
The Shaykh : I advise you to speak about someone else.
The questioner : I am speaking about someone else.
The Shaykh: All right.
The questioner : I do not deal in any of these matters.
The Shaykh : Do not say "so I."
The questioner: Yes.
The Shaykh : Do not say "so I."
The questioner: Yes.
Another questioner : For example, for example.
The Shaykh : He specifies it, whoever you mean, whoever it is among the people.
The questioner: Yes.
The Shaykh : As I said earlier, he is either a Muslim or a non-Muslim. And if he is a Muslim.
The questioner: Yes.
The Shaykh : Then he is either a righteous Muslim or a wicked Muslim. If he is a non-Muslim, we wash our hands of him. If he is a wicked Muslim, we attach him to the previous one, and we direct our speech to the righteous Muslim. The righteous Muslim is divided into two categories.
The questioner: Peace be upon you.
The Shaykh : And peace be upon you. He is righteous but ignorant, is that possible or not?
The questioner : Yes, you may.
The Shaykh : Yes, my brother, if you started with the right and saved us from this idolatry, start with the right, start with the right from your side. Yes, from here. The Muslim may be righteous but ignorant, but ignorance harms his righteousness in every way. Perhaps it is appropriate that I now let you hear about the harm of ignorance, or for example, about the harm of ignorance. The hadith in "al-Sahihayn" says the Messenger (peace and blessings be upon him):
There was among those before you a man who had killed ninety-nine souls, and he wanted to repent, so he asked about the most knowledgeable person on earth, and he was directed to a monk, so he came to him and said to him: I have killed ninety-nine souls; is there repentance for me? He said: There is no repentance for you. He killed him and completed the number of a hundred.
كان فيمَن قبلكم رجل قتل تسعة وتسعين نفسًا ، وأراد أن يتوبَ ، فسأل عن أعلم أهل الأرض ، فَدُلَّ على راهب ، فجاءه ، فقال له : أنا قتلت تسعة وتسعين نفسًا ؛ فهل لي من توبة ؟ قال : لا توبة لك . قتله وأكمل عدد المئةSo he asked, or he kept asking, about the most knowledgeable person on earth until he was directed to a scholar, so he came to him and said to him: I have killed a hundred souls without right; is there repentance for me? He said: Who is preventing you from repentance?! But you are in a bad land; so go out from it to the good land. So he went out to it, and on the way, his term came, and the angels of mercy and the angels of punishment disputed over him, so Allah sent to him an angel to judge between them, and he said to him: Measure the distance between the two towns - between him and the two towns -; so to whichever one he was closer, attach him to its people. So he was closer to the town whose people were righteous, so the angels of mercy took charge of taking his soul.
فسأل أو ما زال يسأل عن أعلم أهل الأرض حتى دُلَّ على عالم ، فجاءه ، فقال له : أنا قتلت مئة نفس بغير حقٍّ ؛ فهل لي من توبة ؟ قال : ومَن يحول بينك وبين التوبة ؟! ولكنَّك بأرض سوء ؛ فاخرج منها إلى الأرض الصالحة ، فخرج إليها ، وفي الطريق جاءه الأجل ، وتنازعته ملائكة الرحمة وملائكة العذاب ، فأرسل الله إليه ملكًا يحكم بينهم ، فقال له : قيسوا ما بين القريتين - بينه وبين القريتين - ؛ فإلى أيِّهما كان أقرب فألحقوه بأهلها . فكان أقرب إلى القرية الصالح أهلها ، فتولَّت قبضَ روحه ملائكة الرحمةThe end of riba is to a little.
عاقبة الربا إلى قلDeeds are only by their endings
إنما الأعمال بالخواتيمThe end of riba is to a little.
عاقبة الربا إلى قلٍّNo wealth decreases from charity.
ما نقص مال من صدقةWealth does not decrease through charity.
ما نقص مال من صدقةDeeds are judged by their endings
إنَّما الأعمال بالخواتيمAnd whoever fears Allah - He will make for him a way out (3) And will provide for him from where he does not expect.
وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا * وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُThe questioner : May Allah reward you with good.
The Shaykh : And beware of that.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.