Connect with us

Opinion

Did Prophet Muhammad (SAW) Permit 100% Interest Rate? A Rejoinder

Published

on

Bello Sani Yahuza,The writer on Interest

 

By Bello Sani Yahuza

 

“He who talks on a matter out of his profession comes with surprises” – Ibn Hajar (d. 852AH/1449CE) It has never been an issue for a person to have a keen interest in any field of study. But it is an outlandish the way things are going and the way people quickly assume expertise on a subject matter that are not familiar with.

 

They instead, come up with a lot of chaos, contradictions and confusion. So, I came across an article, written by one personality called Ali Abubakar Sadiq, a journalist by profession who claims deep knowledge of the Principles of Islamic Jurisprudence where he delves into a delicate and intricate issue of Riba (interest).

Read also: NLC condemns Fuel Price increase, urges FGN to revert to old price

Sadiq alleges that the Prophet Muhammad SAW has permitted a 100% interest rate. So, instead of a solution, he brings more confusion to rather known and well define the concept of Riba in the classical juristic theories and its application in the modern banking system.

#

 

But, beyond this, the writer creates a world of surprises. In fact, if there is an 8th wonder of the world, I am sure his writing could be the one. I, therefore, write these lines, in order to at least address some of these surprising confusions.

 

I intend to address some technical questions regarding the subject matter. For instance, is it really the Prophet (PBUH) permitted interest? what really interest is? What and what constitutes interest (al-had)? What is the Dhabid of understanding interest? What is the effective cause of and what is the wisdom/Maqasid of prohibiting interest?

 

In sha Allah, I will address these questions along the following surprises itemized based on their importance to the subject matter:

 

  1. The Prophet SAW Accepted Interest: Beyond just surprise, it is rather dangerous to claim that the Prophet (SAW) accepted interest. It can even be sacrilegious. I never read or heard a modernist or an orientalist proclaiming that the Prophet himself accepted and transacted in interest. Had this happen, that could be contradictory, I mean how can Prophet Muhammad SAW prohibits something and practiced it. The legal maxim upholds that, “Prohibition of an issue is by default an enjoinment of its opposite”.
  2. This terminology by jurists fits this context well. Besides, the condemnation of interest in the Qur’anic verses are explicitly clear that, Allah even declare war against devourer of interest (Qur’an 2:179). In another verse He says that the devourers of interest will raise in the day of resurrection in a condition of those beaten by Satan leading him to madness (2:275). Another point is how does the writer reconcile his claim with the verse that says, …and Allah has permitted trade and forbidden interest (riba) “الراب وحرم البيع هللا وأحل .” Qur’an as a legal document and a book of guidance, has unique, distinct, and miraculous style. It is full of laws and principles with a well-defined science of interpretation, in addition to commentaries and exegeses. One cannot interpret it relying upon his weak understanding of the language. Besides, English Qur’anic translated versions like Yusuf Ali and others are not enough to make a person understands the deeper meanings of its verses with their implications. Just as one cannot interpret the constitution of the Federal Republic of Nigeria even if he is what William Shakespeare is to English literature. Only an established court of law can do that.
  3. The only Interest/Riba Prohibited is above 100% Another surprise by the writer is his claim that interest which is not more than 100% is permitted by the Noble Qur’an. The writer builds his novice interpretation of Allah’s saying: “O believers, take not doubled and redoubled interest, and fear Allah so that you may prosper.” (Qur’an 3:130). With this weak, unprecedented interpretation, the writer further exposes his unfamiliarity of what he claims to know. Going by number, how would Qur’an permit 100% interest and forbids something above it? And by volume, does one cup of wine has any difference to two cups, or does stealing ₦100 has any difference to ₦200.
  4. It does not make sense, and that is ridiculous! Simply, the verse prohibited double interest which is 100% and redouble which is more than 100%. Going by the writer’s assertion, how and where does the writer get the permission of 100%? I mean, where does that state in the verse? 3. Riba, Profit, and Gift (Ihsan) Another point the writer seems to lack knowledge of is these three concepts. All of riba, profit, and gift (Ihsan) can come as an increase in repayment, his confusion in understanding the subject matter led him to falsely assume they are the same and equal, and so he messed up with them in his writing. Citing Jabir bin ‘Abdullah’s narration in Sahih al-Bukhari, Vol. 3, No. 579, in which the Prophet repaid him the debt he owed him with an extra amount as evidence for interest.
  5. This is clear misunderstanding of the case. This is not interest, had the writer, instead of assuming knowledge, referred himself to the scholars’ interpretation of the hadith, he would have understood it. The Qur’an says: “But if they had referred it back to the Messenger or to those of authority among them, then the ones who can draw correct conclusions from it would have known about it” (Qur’an 4:83). So, interest is clearly prohibited whereas, the other two are allowed. More so, debt on its own is not, and will never be a mechanism for profit-making in Islam. The trajectories of interest, profit, and gift and how they can interchange in a transaction are dynamic.
  6. Interest is a predetermine unjustified increment which promotes exploitation of the giver upon the receiver of the loan. Giving out loan does not make the money increase. Qur’an says: “That which you give as interest to increase the people’s’ wealth increases not with Allah; but that which you give in charity, seeking the goodwill of Allah, multiplies in manifold.” (Qur’an 30: 39). Paradoxically, profit is a justified return or earning upon which all economic and financial transactions are based. While gift is an act of benevolence (Ihsan). So, in essence, giving loans stipulating an increase in the debt agreement is interest, while selling a commodity with the same increase is profit and any addition of both the two instances without stipulating any condition to it, is a gift (Ihsan). As in hadith he cited, “when he (the Prophet) repaid the loan of a camel giving two back (Muwatta Kitab al-Buyu hadith 1346),
  7. Money and Commodity A very basic knowledge of Islamic finance can help one to know that in Islamic law, there is a world of difference between money and commodity. The writer quoted out of context one tradition in Sahih Muslim of Prophet giving a better-quality camel than the original one.
  8. In Shari’ah, a side of being a recognizable unit of account and means of payment for goods and services, money, has no intrinsic value. Money is only viewed as a mechanism for facilitating trade. A ₦100 notes for instance, a side of being a legal tender in Nigeria, one can hardly draw any benefit from it, and the moment that quality preserved by law is removed it becomes nothing.

All the old paper currencies and coins after they were abolished by law of the land, they are as good as trash. But the commodity on the other hand, has intrinsic value, this means a real economic value. So, naturally one can benefit from food, cloth, shelter by eating, waring, privacy etc.

 

The implication of that from the jurisprudential perspective is that, one cannot buy and sell money on credit and add anything above the principal. Any increment is interest. The legal maxim says “any loan returns with benefit is interest”. Simply put it, Islam approves Time value in commodity transaction, but prohibits time value of money (TVM).

 

To really understand the concept of Riba in the Islamic jurisprudence, one must know the difference between money and commodity, it is one major yardstick and fantastic point of difference between Islam and the interest-based systems.

 

  1. Collateral as Riba Again, another surprise here, the writer claims that taking collateral in giving loans is also an interest. Citing another narration out of context on Prophet’s taking grain from a Jew on credit and giving him collaterally.

 

The question is how does the collateral in this contract stand as riba? Then, why the Jew had to return back the collateral when the debt was repaid?

 

A clear contradiction and confusion! Collateral is separate rule in the Islamic commercial transaction.

Let the writer refer to Qur’an 2: 282, to know the rules related to collateral.

 

  1. The Definition of Riba The writer here claims that the definition of interest is given in the Noble Qur’an when Allah says “Do not devour riba double and redouble” Qur’an 3:130. This verse does not define interest at all. Rather, it explains one scope, an aspect, and a dimension of interest. Why? because, the cultural context and the prevailing economic system in the Arabia during revelation is that, riba is well known by all and sundry.

The known maxim says: “A known matter does not need definition”. Interest is so pervasive that everybody was transacting in it. Perhaps, this is part of the wisdom of its gradual revelation and prohibition. So, let the writer refer to the gradual legislation of interest in the Qur’an.

 

  1. Riba and Mutual Consent The writer says “There is nothing in the Quran or Hadith that prohibits the pre-fixing of the rate of return, as long as it occurs with the mutual consent of the parties and doesn’t exceed 100%, since the prophet’s payment of two camels for one is 100% interest”. Another glaring misconception! When, where and how the mutual consent of the parties constitutes a source of law in Shari’ah? Or when does it make permitted what is prohibited? I need an answer to this please!

 

  1. Originality The technical aspect of the writing is another drawback of the writing. Apart from verses and hadith he cited; the writer uses most of the writings which are from the secondary sources. The writer claims ownership as if he is the original writer of the issues. He did not acknowledge his sources which some of them are just copied and paste from online internet sources such as Wikipedia and so on.

 

The arguments made by the modernists and orientalists like Muhammad Akram Khan, Timur Kuran, Muhammad Omar Faruq who use TVM, inflation, and so on to defend the banking interest.

 

Other scholars who are moved by political fatwas such as Sheikh Tantawi and other scholars from Egypt, their fatwa is controversial not accepted even in Al-Azhar.

 

Another aspect I find also, apart from modernists’ argument on interest, the writer’s claim on Jassas as the first to interpret interest as all increase, Ottoman’s dealing with interest and historical narration of legalizing interest, these and many others, are not acknowledged. Most of them are copied from Wikipedia (source – https://en.wikipedia.org/wiki/Riba#Non-orthodox_approach).

 

You can see, getting access to information source does not make a person knowledgeable of the subject matter.

 

  1. Warning My advice to the writer is to call his attention that while knowledge is never a monopoly of anybody, but it has its own standard, discipline, and decorum anybody must adhere to. And while, one will never claim to know everything, the jack of all trade will always be a master of none.

Allah The Almighty says: “You have given all of the knowledge but a little”. That is why professionalism is very important and every person should follow his own profession. Nevertheless, no one is denied the benefit of having an interest in any particular field of study.

 

But that aspect should be handled with maturity and respect of the discipline.

 

  1. Admonition, In conclusion, the entirety of religion is based on admonition (Nasihah). My first and foremost admonition to the writer is to quickly repent from alleging the Prophet of accepting riba.

 

It is a grievous sin to falsely attribute something to Allah or to His Messenger. Some scholars rank it equal with the association (shirk) or more grievous than shirk.

 

I also call him to withdraw his claim and adopt the authentic view accepted by the Muslims ummah. The Prophet says: “My nation will never unite on falsehood” You cannot fault the Ummah in its entirety but, individuals cannot be certain of their personal views.

 

 

Bello Sani Yahuza bellokano2000@gmail.com  International Islamic University, Gombak, Malaysia. 14/07/2020

Opinion

Concerns Over Invitation To Emir Of Kano: A Call for Caution

Published

on

 

 

By Tijjani Sarki

The invitation extended to the Emir of Kano, Khalifa Muhammadu Sanusi II, by the Police Headquarters in Abuja for an investigative meeting raises several critical concerns that warrant immediate attention. This follows the tragic incident of attack on the Emir on Sallah day, March 30, 2025, which led to the death of one person and many others injured. While it is important to recognize the diligent efforts of the Kano State Police Command, which is actively investigating the incident, the Abuja invitation raises questions about whether such interference might inadvertently disrupt and undermine local investigative efforts.

The Ongoing Investigation by the Kano State Police Command

On April 2, 2025, Kano’s Commissioner of Police, CP Ibrahim Adamu Bakori, established an 8-member Special Investigation Panel (SIP) to probe the assassination attempt on Emir Muhammadu Sanusi II after the Eid prayers. The panel’s mandate includes investigating the root causes of this tragic event and addressing any alleged violations of the Kano State Police Command’s ban on Durbar during the Sallah celebrations.

The Kano Police have made significant inroads in their investigation, arresting two individuals Usman Sagiru, aged 20, and Nasir Idris, aged 35 in connection with the crime. While the final reports are being awaited, it is evident that the investigation is progressing smoothly within the local jurisdiction, with the Kano Police having the necessary resources, context, and expertise to handle the case effectively.

#

The Invitation from Police Headquarters: A Cause for Concern

It is, therefore, troubling that the Police Headquarters in Abuja has issued an invitation to the Emir of Kano to attend an investigative meeting scheduled for April 8, 2025. The invitation, dated April 4, 2025, requests the Emir’s presence at the Force Intelligence Department (FID) in Abuja, raising several issues regarding the necessity and purpose of such an interference.

Potential Disruption to Local Investigations

A primary concern surrounding this invitation is its potential to undermine the ongoing efforts of the Kano State Police Command. The Special Investigation Panel was specifically created to address the matter within the state, where the incident occurred and where the local authorities possess intimate knowledge of the region and its dynamics. The involvement of the Police high command, Abuja could lead to confusion, duplication of efforts, or delays in the investigation’s progress.

Further interference, without clear coordination, risks causing conflicting investigations, which could not only lead to inefficiencies but also undermine the clarity of the process.

Lack of Clear Justification for the Invitation

The invitation letter from the Police Headquarters in Abuja describes the meeting as an “investigation meeting” but fails to specify the Emir’s exact role or the nature of his involvement. The letter asks the Emir to travel to Abuja, an impractical distance from Kano on April 8, 2025. Given that the incident occurred within the Emir’s jurisdiction, and considering the local authorities are already managing the case, it remains unclear why the FHQ feels it is necessary to summon the Emir for an in-person meeting.

To further complicate matters, the Kano Police Command has already invited the Shamakin Kano, Alhaji Wada Isyaku the senior aide responsible for managing palace affairs for questioning about his

alleged defiance of the Durbar ban. The outcome of this invitation is also being awaited, adding to the confusion surrounding the investigation and raising concerns about coordination between the Kano Police and the Police Force Headquarters.

A Call for Clear Communication and Coordination

Given the restrictions already imposed by the Kano State Police Command such as the Durbar ban, announced by CP Bakori on March 28, 2025—it is critical that both local and federal law enforcement agencies collaborate effectively. Clear communication and coordinated efforts between all stakeholders are vital to resolving this matter swiftly and efficiently.

The Investigation Meeting: A Potential Disrespect to the Emirate and Traditional Institution

The invitation that was extended to the Emir of Kano for an investigative meeting seems unnecessary and, perhaps, demeaning to the revered Emir and the traditional institutions. This move risks complicating and compounding the investigation further, potentially providing an opportunity for individuals with ulterior motives to exploit the situation and sow discord within the state. A more effective approach would be for the Police Headquarters to respect the processes already in place within Kano, offering support where needed without overstepping the local jurisdiction’s authority.

Conclusion

The tragic death of Surajo Rabiu and the injuries sustained by Aminu Suleman demand swift justice, but it is essential that the investigation be conducted with clarity, transparency, and respect for local authority. The Kano State Police Command has already made significant progress in addressing the matter and deserves the space to complete its work without unnecessary distractions. External interference from the Police Headquarters in Abuja risks disrupting this process, and it is crucial for all relevant authorities to ensure clear communication, coordination, and respect for the integrity of the local investigation.

Tijjani Sarki
Public Policy Advocate and Analyst
Vice President, Human Rights Watch and

Youth Empowerment Foundation
April 5, 2025

Continue Reading

Opinion

When Power Fears Legacy: Emir Sanusi, the Police, and the Spectacle of Political Intimidation

Published

on

 

The recent move by the Kano State Police Command to summon His Highness Emir Muhammadu Sanusi II for questioning, ostensibly over a Sallah homage visit that included no horses, no title holders, and no formal procession, marks a dangerous low point in the intersection of politics, culture, and governance in Nigeria.

Let us be clear from the outset: this was not a Durbar. It bore none of the hallmarks of the historic Hausa cavalry pageant—no traditional titleholders, no palace horses, no regalia-laden parade through the city. What occurred was a quiet homage—a ride in a car to visit his mother and the state governor, carried out in full compliance with police directives banning Durbar-related horse riding.

Yet the police, in a move that has shocked many observers, have initiated investigations and summoned not just palace aides but the Emir himself. This is not about law or public safety. This is about power, visibility, and intimidation.

*The Federal Hand Behind the Summons*

Behind this theatrical display of “law enforcement” lies a more calculated political agenda. The police are widely understood to be acting on the orders of powerful figures within the federal government—individuals who have never accepted Emir Sanusi’s return to the throne after his earlier removal for political reasons.

Sanusi’s reinstatement, made in accordance with tradition and supported by significant public sentiment, has clearly unsettled elements within Nigeria’s ruling class. His voice—intellectual, critical, and unapologetically reformist—represents everything that political gatekeepers fear: a monarch who cannot be bought, silenced, or domesticated.

*The Politicization of Security Forces*

It is a dangerous sign when state security agencies are used as tools of political retribution. The police have failed to distinguish between a symbolic act of cultural duty and an act of rebellion. Worse still, their intervention appears timed and tailored to undermine Sanusi’s legitimacy, casting a shadow of alleged defiance over what was, in reality, a subdued and respectful observance of Sallah tradition.

This is a misuse of police power, and it calls into question the neutrality of state institutions that are supposed to serve all Nigerians, not the political ambitions of a few.

*Undermining Tradition to Secure Power*

The true tragedy here is not just the police action—it is the broader erosion of Nigeria’s cultural autonomy and federal balance. The Kano Emirate, like other traditional institutions, carries centuries of historical legitimacy and moral authority. When such institutions become battlegrounds for federal vendettas, the consequences are severe: civic trust erodes, cultural dignity is diminished, and the thin fabric of national unity is strained even further.

In colonial times, British administrators feared the influence of Emirs and tried to curtail their power through indirect rule and surveillance. It is disheartening to see a postcolonial Nigerian state reenacting that same script—this time with security agents and political handlers instead of colonial residents.

*A Legacy Larger than Power*

What is it about Sanusi that provokes such disproportionate fear? Perhaps it is his refusal to be silent. Perhaps it is the uncomfortable truth that his legitimacy does not come from state machinery, but from the people, from tradition, and from a moral clarity that has made him a rare figure in Nigeria’s compromised elite class.

Whatever the cause, one thing is clear: this police action has backfired. In seeking to diminish Sanusi, the state has elevated him. In attempting to humiliate him, they have reaffirmed his place as a symbol of dignity under siege.

*Conclusion: The State Cannot Police Conscience*

In a democracy, cultural expression must not be criminalized. Tradition must not be trampled under the boots of federal anxiety. And most importantly, conscience must never be summoned like a suspect.

The people of Kano know who their Emir is. The world is watching. And history will remember not the orchestrated summons, but the quiet courage of a man who chose duty over fear, dignity over silence.

Olu Damilola writes from Kano.

#
Continue Reading

Opinion

Federal Teaching Hospital KATSINA At The Verge Of Collapse-Zainab Amiru Sanusi

Published

on

 

By Zainab Amiru Sanusi

The main goal of any Federal Teaching Hospitals in Nigeria is to provide safe, quality, affordable, adequate, equitable, accessible and comprehensive health services to people, as well as contributing to the development of healthcare professionals. But this is not the case at the Federal Teaching Hospital Katsina State.

My experience at the FTH on the 1st of April 2025, brings about many questions on the commitment of this institution in caring for the life it was designed to save.
My son (3 years) was running temperature and could barely walk, but I managed to take him to the Federal Teaching Hospital where we saw a doctor. After the consultation, the doctor asked if I had given him anything prior to which I responded that I had given him anti-malaria drugs and paracetamol, the doctor referred us to the laboratory for further investigations. At the laboratory, my son’s blood sample was taken but that itself was painful to watch as a mother, because they kept missing the vein thereby causing him more pain and discomfort. We were told to return the following day for the results. However, I felt the need to report back to the doctor and ask for advise on what else I could do pending the outcome of the result. The doctor recommended Oral Rehydration Solution (ORS) but I raised my concern that my son had vomited everything he had taken so far, including water. The doctor reluctantly stated that I should just complete that anti-malaria drugs and continue with the ORS even if he throws up. He added that there was nothing else he could do without seeing the results of the Full Blood Count (FBC) from the laboratory.

That was how we returned home feeling disturbed as a mother seeing her son severely sick. My sleep was full of worries and my son kept throwing up the whole night.

The next day, after completing the anti-malaria dose, I returned to FTH and headed straight to the National Health Insurance Scheme(NHIS) laboratory to collect the results of the FBC tests so that we can proceed to see the doctor. To my greatest shock and disappointment, I met a staff who dismissively told me that the result was not out and that I should follow up at the hematology. I sensed something was not right because I had given them enough time to get the results ready.

Notwithstanding, I went straight to the hematology, It was at the hematology that I got the shock of my life, I was told the test was not done! I was dumbfounded, sad and speechless. I asked for an explanation after detailing to the staff that indeed, my son’s blood sample was taken and that I was assured the results would be ready in 24 hours. The only response the staff could provide was “Hajiya bamu da Kayan aiki“ (Hajiya, we are short of working tools.) I could not make sense of what he told me, then I asked again where is the blood sample of my son? He responded by saying that they had not been collecting blood samples because they were not carrying out those investigations and that they probably sent them back! I asked him why would you take blood samples for which you cannot run the test? To this, I was met with a deadpan stare! After some excruciating minutes of waiting for I don’t even know what, I asked him what I should do now.

He suggested I go outside the hospital and conduct the test if I truly needed it. “Allah ya bama Mara lafiyan lafiya” he concluded.

I left the hematology feeling disappointed and distressed at the hospital of that calibre, that pride itself with knowing exactly how to cater to the needs of its patients was displaying the highest form of incompetence and neglect with no one taking responsibility or showing any form of empathy. In fact, it can be said they are being deceitful, if not, why would samples be taken, knowing surely that the tests would not be done?

I dragged my feet to the NHIS lab to demand for the blood samples of my son and to my greatest shock (yet again), I was told it could not be found. At that instance I could feel the rage building up and I asked how that was possible. Yet again I was met with a deadpan stare!!! The lab attendant finally stated that it wasn’t their fault and that if they had the right working tools, they would have done that. His responses beg the question WHOSE FAULT IS IT??? Why is it that a reputable hospital such as the FTH Katsina doesn’t have the materials to conduct a test like “FBC???”

I reached out to some of the staff of the hospital who offered to speak on condition of anonymity. I was reliably informed that the major reason why I could not get my results was due to the absence of reagents which is the main substance used in conducting tests. They also stated that in cases, where the reagents where available, the management had to sign for them to be released to the laboratory. In a nutshell, the bureaucratic policy of the hospital is what is causing many patients like me and my son not to get the blood samples taken analysed. The patient is either left in the dark or made to seek for other alternatives.

The words of the Chief Medical Director (CMD), on the hospital’s website reads “We equally dedicate our resources to support our healthcare workforce in their daily tasks, helping them reach their fullest potential, thereby developing and maintaining service excellence at the highest level. We believe that, by ensuring better healthcare services for the present and future generations, we contribute to building a brighter world together. We look forward to your continued support and patronage.”

Sadly, my experience and that of many other helpless patients out there, some of who reached out to me with their own experiences is in direct contradiction to his words. There is no sign that the hospital is concerned about the poor state of affairs at its laboratory if not, there is no justification why there would be repeated issue of absence of common reagents to run tests effectively. The bureaucratic process of receiving these items also needs to be looked into if indeed the hospital wants to live up to its potential as the best place to access affordable healthcare in the state. For now though, the state of the laboratory is an accident waiting to happen.!

Therefore, I call on the federal government, the state government, Chairman Nation Health Insurance Scheme Katsina(NHIS) and the appropriate authority of the Federal Teaching Hospital Katsina to pay serious attention and take necessary action to address the present condition of the hospital from collapsing by providing adequate assistance, medical facilities and trained medical personnel in order to minimise the rate of casualty and health complication in the state.

#
Continue Reading

Trending