DR. BASHIR ALIYU UMAR FANS

s what is attributed to a companion of the Prophet sallal lahu alaihi wa sallam, and it does not mean a weak hadith. He further went on to say that the hadith found its way into books of hadith like Lisanul Arab. Lisanul Arab is not a book of hadith. It is a lexicon. How could somebody who does not know the meaning of technical terms of the sources of Islamic jurisprudence and cannot even identify what are the standard textbooks of the sources of the Shariah delve into a jurisprudential discussion on Ribâ? He further alluded that it is as though by subterfuge that the said hadith found inclusion in books of hadith. There is no subterfuge in the knowledge of hadith. It is all evidence based. It is the height of disrespect to the pride of the Ummah to allude to this. What scholars say regarding that hadith is that it is not authentic but what it connotes is a consensus of the scholars. This is what Al Baihaqi said as well as Ibn Abdul Barr. So the basis of using it stands, because ijma' is a source of the Shari'ah. Ibnul Mundhir says: ' the ulama have a consensus that if the lender stipulates on the borrower an increase or a gift and he lends based on that stipulation, then taking that increase is Ribâ.'
3. He then makes a serious and dangerous assertion: that the Prophet Sallal lahu alaihi Wa sallam paid 100% interest when he borrowed a camel and paid with two camels and also when he bought a camel from Jabir and he came to pay, he paid him double the amount. He failed to realise that there are commodities that are ribawî, subject-matter of Ribâ and those that are not. Camels are not. The Prophet Sallal lahu alaihi Wa sallam mentioned six types of wealth that are subject matter of ribà, and based on qiyàs the scholars extrapolated upon them. The six he mentioned are gold, silver, dates, raisins, wheat, barley and salt.
And he should have mentioned the hadith as reported, because at the end of the hadith he, sallal lahu alaihi wa sallam said "repay him with the two camels because the best of people is the most excellent when making repayment". From this it is clear that when making repayment and one chooses to add a gift without precondition or custom, that is acceptable. This is the position of the ulama regarding this hadith. I can declare that no scholar not even an Orientalist has ever attributed to the Prophet sallal lahu alaihi wa sallam that he paid interest.
4. His worst and most dangerous assertion is when he said by way of inference that when the Prophet sallal lahu alaihi wa sallam borrowed barley from a Jew and gave his armour as collateral he borrowed at interest because Jews only dealt in interest transactions. Inna lillahi wa Inna ilaihi raji'un. I regard this as knocking the doors of blasphemy. Mentioning it is enough to seek a rebuttal for it.

There other less serious issues that he has mentioned like the statement of Umar that the Prophet sallal lahu alaihi wa sallam died without explaining the issues of Ribâ. So is it left to people to delve into it without any foundational knowledge after what the ulama have done in over fourteen centuries? Besides, the narration of Bukhari regarding what Umar said is that" there are doors among the doors of Ribâ that the Prophet died without mentioning them. So beware of all types of Ribâ".
Alhamdulillah the Ummah has something like a consensus regarding the prohibition of Ribâ and regarding bank interest as Ribâ. In fact no scholar worth his salt will declare a contrary view except if he wants to make a laughing stock of himself in the circles of fiqh and fuqaha, like some did unfortunately. This position and realisation has led the Ummah to evolve a whole financial services industry as a shariah compliant alternative to conventional interest-based finance. The assets though worth only a meager US $2.5 trillion are increasing at a fast rate. This was why I said the train has left the station and some people had missed it.

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