Lending

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From wikishia

Landing or Qarḍ (Arabic: قَرْض) is giving property to a person with his commitment to return it to the lender. According to the Qur'an and hadiths, lending is considered among recommended actions and the lender will receive great rewards from God. About the importance of lending, it is mentioned that giving “qarḍ al-hasana” (قرض الحسنة, lit. “good loan”) is considered giving loan to God. It is a type of lending which is from permissible properties and is not spoiled by reminding the favor or harassment. In hadiths, it is also advised to be kind in taking back the loan.

Regarding the conditions for correctness of lending, in addition to general conditions such as maturity, will and volition, some specific conditions have been mentioned; such as being specified and possessable as the conditions of the property to be lent. If a certain time is specified for returning the loan, the lender cannot take it back prior to it. Also, making delay in returning the loan has been considered as a sin.

Setting the condition for paying back more than the amount of loan is considered usury and forbidden.

Meaning

Landing is giving property to a person with his commitment to return it to the lender.[1] In some verses of the Qur’an, "qard al-hasana" is used to refer to "good lending";[2] meaning a way of lending which is from permissible properties and is not spoiled by reminding the favor or harassment.[3] However, in jurisprudence, "qard al-hasana" refers to giving interest-free loan.[4]

Importance

Different verses of the Qur’an and hadiths have emphasized on the importance of qard al-hasana and have considered it giving loan to God.[5] Verses 245 of Qur'an 2, 12 of Qur'an 5, 11 and 18 of Qur'an 57, 17 of Qur'an 64 and 20 of Qur'an 73 are about qard al-hasana.[6] According to the Qur’an and hadiths from the Prophet (s) and the Ahl al-Bayt (a), lending is considered among recommended actions and the lender will receive a great reward on the Judgment Day.[7] Also, it has been advised by Imams (a) to be kind in taking back the loan and to be patient with the borrower. According to a hadith from Imam al-Sadiq (a), a person who lends to one in need and is kind to him in taking back, his sins will be wiped out.[8] According to a hadith from the Prophet (s), lending is even better than giving charity.[9]

Contrary to advice about lending in hadiths, borrowing has been denounced including in a hadith attributed to Imam Ali (a), in which borrowing has been prohibited, as it has been introduced a cause of humiliation during the day and sadness at night.[10]

Rulings

In jurisprudence, lending refers to transfer of possession of a property to another, when in return, he undertakes to return it.[11]

For correctness of lending, in addition to general conditions such as maturity, will and volition, there are some specific conditions, such as being specified and possessable as the conditions of the property to be lent (contrary to liquid intoxicants and pigs which are not possessable.) Also, the object of lending should be specified.[12]

Some Rulings

According to Shia jurisprudence, if a certain time is specified for returning the loan, the lender cannot take it back prior to it, but if no certain time is specified, the lender may claim it whenever he wishes.[13]

If the lender demands his claim, the borrower should give him back immediately and making delay in returning the debt has been considered a sin. [14]

Usury in Lending

Usury in lending is when the condition is set that the lender should take back more than what he has given; whether it is explicitly mentioned upon lending or not.[15] But, if such a condition is not set and the borrower willingly gives back more upon paying back, it is not considered usury or forbidden according to Shia and Sunni jurists.[16]

Notes

  1. ↑ Shāhrūdī, Farhang-i fiqh, vol. 6, p. 549.
  2. ↑ See: Qur'an 2:245; Qur'an 73:20; Qur'an 64:17; Qur'an 57:11, 18.
  3. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 607.
  4. ↑ Jawādī Āmulī, Tasnīm, vol. 11, p. 583.
  5. ↑ Makārim Shīrāzī, Ribā wa bānkdārī Islāmī, p. 127.
  6. ↑ Makārim Shīrāzī, Ribā wa bānkdārī Islāmī, p. 127.
  7. ↑ Fallāḥzāda, Aḥkām-i dīn, p. 186; Khomeinī, Taḥrīr al-wasīla, vol. 1, p. 652.
  8. ↑ Ṣadūq, Thawāb al-aʿmāl, p. 289.
  9. ↑ Kulaynī, al-Kāfī, vol. 4, p. 10.
  10. ↑ Kulaynī, al-Kāfī, vol. 5, p. 95, Hadith. 11; See: Tamīmī Āmidī, Ghurar al-ḥikam, p. 363, Hadith. 8214; Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 20, p. 306, Hadith. 503.
  11. ↑ Khomeinī, Taḥrīr al-wasīla, vol. 1, p. 651.
  12. ↑ Khomeinī, Taḥrīr al-wasīla, vol. 1, p. 652.
  13. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 2, p. 391.
  14. ↑ Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 2, p. 392.
  15. ↑ Najafī, Jawāhir al-kalām, vol. 25, p. 5-7; Makārim Shīrāzī, Barrasī-yi ṭuruq-i farār az ribā, p. 17-19.
  16. ↑ Shafīʿī Mazandarānī, Wām wa ribā dar nigarish-i Islāmī, p. 75.

References

  • Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ. Qom: Daftar-i Intishārāt-i Islāmī, [n.d].
  • Fallāḥzāda, Muḥammad Ḥusayn. Aḥkām-i dīn: muṭābiq bā fatāwāyi marājiʿ-i buzurg-i taqlīd. Tehran: Mashʿar, 1386 Sh.
  • Ibn Abī l-Ḥadīd, ʿAbd al-Ḥamīd b. Hibat Allāh. Sharḥ Nahj al-balāgha. Qom: Maktabat Āyat Allāh al-Marʿashī, 1964.
  • Jawādī Āmulī, ʿAbd Allāh. Tafsīr-i tasnīm. Edited by ʿAlī Islāmī. 2nd edition. Qom: Markaz-i Nashr-i Asrāʾ, 1385 Sh.
  • Khomeinī, Sayyid Rūḥ Allāh. Taḥrīr al-wasīla. Najaf: Maṭbaʿt al-Ādāb, 1390 AH.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
  • Makārim Shīrāzī, Nāṣir. Barrasī-yi ṭuruq-i farār az ribā. Edited by Abu al-Qāsim ʿIlyān nizhādī. Qom: Intishārāt-i Madrasa-yi Imām ʿAlī b. Abī Ṭālib (a), 1380 Sh.
  • Makārim Shīrāzī, Nāṣir. Ribā wa bānkdārī Islāmī. Edited by Abu al-Qāsim ʿIlyān nizhādī. Qom: Intishārāt-i Madrasa-yi Imām ʿAlī b. Abī Ṭālib (a), 1380 Sh.
  • Najafī, Muḥammad al-Ḥasan al-. Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām. Tehran: Dār al-Kutub al-Islāmīyya, 1362-1369 Sh.
  • Ṣadūq, Muḥammad b. ʿAlī al-. Thawāb al-aʿmāl wa ʿiqāb al-aʿmāl. Qom: Dār al-Sharīf al-Raḍī, 1406 AH.
  • Ṣāfī Gulpāygānī, Luṭf Allāh. Jāmiʿ al-aḥkām. Qom: Daftar-i Nashr-i āthār-i Āyat Allāh Ṣāfī Gulpāyigānī, 1385 Sh.
  • Shafīʿī Mazandarānī, Muḥammad. Wām wa ribā dar nigarish-i Islāmī. Mashhad: Āstān-i Quds-i Raḍawī, 1379 Sh.
  • Shāhrūdī, Sayyid Maḥmūd. Farhang-i fiqh muṭābiq bā madhhab-i Ahl al-Bayt. Qom: Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, 1382 Sh.
  • Sharīf Rāzī, Muḥammad. Ganjīna-yi dānishmandān. Qom: Niwīsandih, 1352-1354 Sh.
  • Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Edited by Muḥammad Jawād Balāghī. 3rd edition. Tehran: Intishārāt-i Nāṣir Khusraw, 1372 Sh.
  • Tamīmī Āmidī, ʿAbd al-Wāhid. Ghurar al-ḥikam wa durar al-kalim. Edited by Sayyid Mahdī Rajāʾī. Qom: Dār al-Kitāb al-Islāmī, 1410 AH.
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