Rent Money, Bank and Riba
In some bank apply ijarah (Rent) contract for money. The term they rent money. So Bank is entitled to a rental fee, as agreed. Is this justified? For example, rent $1000 for 1 month, must restore $1000 and the cost of rent $10.
He said this already consulted his Shariah council .. please explain.
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Answer:
Bismillah was shalatu was salamu 'ala Rasulillah, wa ba'du,
Among the consequences in the transaction of accounts receivable (debt) (al-Qardh) is the transfer of property rights of the object of debt, from the lender to the recipient of debt. If the A gives the rice to the B, then this rice becomes the property (right) of B. And furthermore, the B can use the rice for any purpose, including it is spent.
Unlike the borrow-borrowing (borrow-lend) contract (al-Ariyah), the lent object does not experience ownership transfer. So the borrower has no rights to the goods or property, other than the right to use the object, for the time allowed by the owner of the goods or property.
If you buy motorcycle in a debt, then you are entitled to own the motor. Next, you can sell, you rented or mortgaged for debt or even sold the motor right?.
Another case if you borrow a motorcycle, then you sell, you or rented or mortgaged for debt, you will be called an unbeliever. Because this motor is not your motor, but your friend's motor. You only have the right to use while still allowed.
Therefore, the consumables, only possible done debt agreement. Although when the contract calls it "Borrow" or "Rent", but the law remains debt. For example, borrow food, money, or other consumables.
Because the status of the contract sees the nature and consequences, and not sees the name.
In this case, there is a rule that states,
العبرة في العقود بالمقاصد والمعاني لا بالألفاظ والمباني
"The essence of the contract is based on the intent and meaning of the contract, not on the basis of lafadz and sentence"
(al-Wajib fi Idhah al-Qawaid al-Kulliyah, pp. 147).
Consumables Items Can not Be Rented
As-Samarqandi in Tuhfatul Fuqaha 'asserted,
كل ما لا يمكن الانتفاع به إلا باستهلاكه, ولكن يسمى عارية مجازا, لانه لما رضي بالانتفاع به باستهلاكه ببدل, كان تمليكا له ببدل
"All things that can not be utilized except by spending (or consume) it, then it can only be in debt. But it can be called borrowing as the use of majaz (word or sentences). Because when the owner volunteers to use the goods through the spent (consume) it with replacing, it means the transfer of property rights by replacing. "
( Tuhfatul Fuqaha ', 3/178)
Al-Kasani explains by mentioning some examples,
الدراهم والدنانير أنها تكون قرضا لا إعارة; لأن الإعارة لما كانت تمليك المنفعة أو إباحة المنفعة على اختلاف الأصلين, ولا يمكن الانتفاع إلا باستهلاكها, ولا سبيل إلى ذلك إلا بالتصرف في العين لا في المنفعة
"Based on this explanation it is understood that lending dinars or dirhams, the status is debt and not borrowed-lending. Because, borrow-lend only for objects that can be given in the form of transfer of benefits (use rights). While the dinar dirham can not be utilized unless it is spent. There is no other way to it, other than to spend the object instead of taking the right use. "
Furthermore, he explained,
لو استعار حليا ليتجمل به صح; لأنه يمكن الانتفاع به من غير استهلاك بالتجمل ... وكذا إعارة كل ما لا يمكن الانتفاع به إلا باستهلاكه كالمكيلات والموزونات, يكون قرضا لا إعارة لما ذكرنا أن محل حكم الإعارة المنفعة لا بالعين
"If anyone borrowed jewelry for grooming, his status is legitimate as a loan. Because jewelry may be used without having to spend it on grooming ... while lending objects that cannot be exploited unless spent, such as groceries (food) that weighed, the status of borrowed (the food or groceries) is debt and not borrowed, as we mentioned earlier that borrow-lend positions only use rights, not to spend the object.
(Bada'I as-Shana'I, 8/374)
Therefore, there is NO term rent money. That is just a reason to deceive the Riba' deal. so Existing term is money debt. And take the slightest advantage of the debt transaction, is prohibited in Islam. As stated by Fudhalah bin Ubaid radhiyallahu 'anhu,
كل قرض جر منفعة فهو ربا
"All the debt that produces the benefit of, the status are Riba' "
(HR al-Baihaqi with its sanad in al-Kubro)
Thus, Allahu a'lam.
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