Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (2/9)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

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As for someone who conducts a sale involving usury without regarding usury as lawful, he is liable to a painful punishment unless excused on grounds of ignorance. The sale must be rescinded so long as it remains intact, according to Mālik and all his companions. The evidence for this is the report that “the Messenger of Allah ﷺ instructed the two Sa‘ds to sell gold or silver vessels from the spoils. They sold every three for four in coin, or every four for three in coin. The Messenger of Allah ﷺ said to them, ‘You have engaged in usury, so undo the transaction.’”

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If, however, the transaction can no longer be undone, he is entitled only to his principal, whether or not he has received the usurious gain. If he has received it, he must return it to its owner. Likewise, anyone who practises usury and then repents is entitled only to his principal. He must return whatever usurious gain he has received to the person from whom he received it. If he does not know who that person is, he must give it in charity on that person’s behalf, because Allah, Mighty and Majestic, says:

“But if you repent, you may have your principal.” [al-Baqarah: 279] The verse continues.

As for someone who embraces Islam and has usurious gains, whatever he has already received belongs to him, because Allah, Mighty and Majestic, says:

“So whoever receives an admonition from his Lord and desists may keep his past gains.” [al-Baqarah: 275]

And because the Messenger of Allah ﷺ said, “Whoever embraces Islam while possessing something may retain it.”

If, however, he has not yet received the usurious gain, it is unlawful for him to take it, and the person who owes it is released from that obligation. I know of no disagreement concerning this, because Allah, Mighty and Majestic, says:

“O you who believe, fear Allah and give up what remains of usury, if you are believers.” [al-Baqarah: 278]

This verse was revealed concerning people who embraced Islam while others owed them sums arising from usury they had charged them. They had collected some of it, while some remained outstanding,

فصل وأما من باع بيعا أربى فيه غير مستحل للربا، فعليه العقوبة الموجعة إن لم يعذر بجهل، ويفسخ البيع ما كان قائما، في قول مالك وجميع أصحابه، والحجة في ذلك «أن رسول الله ﷺ أمر السعدين أن يبيعا آنية من المغانم من ذهب أو فضة، فباعا كل ثلاثة بأربعة عينا، أو كل أربعة بثلاثة عينا، فقال لهما رسول الله ﷺ: أربيتما فردا». فصل فإن فات البيع فليس له إلا رأس ماله، قبض الربا أو لم يقبضه، فإن كان قبضه رده إلى صاحبه، وكذلك من أربى ثم تاب فليس له إلا رأس ماله، وما قبض من الربا وجب عليه أن يرده إلى من قبضه منه، فإن لم يعلمه تصدق به عليه لقول الله ﷿: ﴿وَإِنْ تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ﴾ [البقرة: ٢٧٩] الآية. وأما من أسلم وله ربا فإن كان قبضه فهو له، لقول الله ﷿: ﴿فَمَنْ جَاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهَى فَلَهُ مَا سَلَفَ﴾ [البقرة: ٢٧٥]، ولقول رسول الله ﷺ: «من أسلم على شيء فهو له»، وأما إن كان الربا لم يقبضه فلا يحل له أن يأخذه، وهو موضوع عن الذي هو عليه، ولا خلاف في هذا أعلمه لقول الله ﷿: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ [البقرة: ٢٧٨]، نزلت هذه الآية في قوم أسلموا ولهم على قوم أموال من ربا كانوا أربوه عليهم، وكانوا قد اقتضوا بعضه منهم وبقي بعض،