Benki ya Kiislamu inapataje faida?


JF-Expert Member
Jul 12, 2011
Nimesikia benki ya Waislamu ya Amana inatoa mikopo bila riba, sasa faida wanapataje?

Fedha za kuendesha benki wanazitoa wapi, hii system ya benki inayofuata sharia inafanyaje kazi? Ukichukua mkopo uarudisha kama ulivyokopa?

Kuuliza sio ujinga!


JF-Expert Member
Oct 5, 2012
Ngoja tusubiri wataalam wa benki na mikopo waje.. nitarudi baadaye...


JF-Expert Member
Sep 14, 2010
Mojawapo ya njia inayotumika ni kuingia ubia (Partnership) na mtu ambaye anakopeshwa fedha,ambapo watakuwa wanagawana faida na hasara!kwa hiyo kama ikitokea faida hii inakuwa ni mojawapo ya chanzo cha kujipatia fedha kwa banki.

Who Cares?

JF-Expert Member
Jul 11, 2008
wanapewa ruzuku toka nchi za kiislam..iran, saudi arabia, kuwait dubai, syria, lybia, iraq, etc in returns for ....... ndo maana tunataka na sisi tujiunge na IOC.


JF-Expert Member
Jul 10, 2009
Naomba niungane na Wilshere kujua jinsi gani bank ya kiislam inapataje faida.Ingawa jibu lililotoka mimi sijalielewa ningependa ufafanuzi zaidi ya huu


JF-Expert Member
Jan 1, 2012
wanapewa ruzuku toka nchi za kiislam..iran, saudi arabia, kuwait dubai, syria, lybia, iraq, etc in returns for ....... ndo maana tunataka na sisi tujiunge na IOC.

Hakuna ushahidi wa unayosema hayo,mimi naishi katika moja ya nchi ulizotaja hapo,hata hapa kwao hakuna hizo benki zinazoendeshwa kwa sheria za kiislam,benki za nchi za kiarab ndio zinaongoza kukandamiza raia wao kuliko chochote,zinatoza riba kubwa mno,hapo ni saudia na iran tu ndio wanazo hizo benki za kiislam,

Who Cares?

JF-Expert Member
Jul 11, 2008
Hakuna ushahidi wa unayosema hayo,mimi naishi katika moja ya nchi ulizotaja hapo,hata hapa kwao hakuna hizo benki zinazoendeshwa kwa sheria za kiislam,benki za nchi za kiarab ndio zinaongoza kukandamiza raia wao kuliko chochote,zinatoza riba kubwa mno,hapo ni saudia na iran tu ndio wanazo hizo benki za kiislam,

tatizo sio benk kuwa ya kiislam..tatizo ni kuwa kama hawatozi riba...wanapataje pesa za kujiendesha ikiwamo kulipa mishahara ya wafanyakazi na kulipia gharama nyingine za uendeshaji kama office rent umeme na lesen za benk kuu.

kinyume cha hapo nalazimika kuamini kuwa kuna wafadhili wa nje wenye maslahi binafsi direct or indirectly.

tabu kuishi

JF-Expert Member
Apr 16, 2011
Islamic banking has the same purpose as conventional banking: to make money for the banking institute by lending out capital. But that is not the sole purpose either. Adherence to Islamic law and ensuring fair play is also at the core of Islamic banking. Because Islam forbids simply lending out money at interest (see riba), Islamic rules on transactions (known as Fiqh al-Muamalat) have been created to prevent this perceived evil.

The basic principle of Islamic banking is based on risk-sharing which is a component of trade rather than risk-transfer which we see in the conventional banking. Islamic banking introduces concepts such as profit sharing (Mudharabah), safekeeping (Wadiah), joint venture (Musharakah), cost plus (Murabahah), and leasing (Ijar).

In an Islamic mortgage transaction, instead of loaning the buyer money to purchase the item, a bank might buy the item itself from the seller, and re-sell it to the buyer at a profit, while allowing the buyer to pay the bank in installments.

However, the bank's profit cannot be made explicit and therefore there are no additional penalties for late payment. In order to protect itself against default, the bank asks for strict collateral. The goods or land is registered to the name of the buyer from the start of the transaction. This arrangement is called Murabahah.

Another approach is EIjara wa EIqtina, which is similar to real estate leasing. Islamic banks handle loans for vehicles in a similar way (selling the vehicle at a higher-than-market price to the debtor and then retaining ownership of the vehicle until the loan is paid).

An innovative approach applied by some banks for home loans, called Musharaka al-Mutanaqisa, allows for a floating rate in the form of rental. The bank and borrower form a partnership entity, both providing capital at an agreed percentage to purchase the property. The partnership entity then rents out the property to the borrower and charges rent.

The bank and the borrower will then share the proceeds from this rent based on the current equity share of the partnership. At the same time, the borrower in the partnership entity also buys the bank's share of the property at agreed installments until the full equity is transferred to the borrower and the partnership is ended. If default occurs, both the bank and the borrower receive a proportion of the proceeds from the sale of the property based on each party's current equity.

This method allows for floating rates according to the current market rate such as the BLR (base lending rate), especially in a dual-banking system like in Malaysia.

There are several other approaches used in business transactions. Islamic banks lend their money to companies by issuing floating rate interest loans. The floating rate of interest is pegged to the company's individual rate of return. Thus the bank's profit on the loan is equal to a certain percentage of the company's profits.

Once the principal amount of the loan is repaid, the profit-sharing arrangement is concluded. This practice is called Musharaka. Further, Mudaraba is venture capital funding of an entrepreneur who provides labor while financing is provided by the bank so that both profit and risk are shared. Such participatory arrangements between capital and labor reflect the Islamic view that the borrower must not bear all the risk/cost of a failure, resulting in a balanced distribution of income and not allowing the lender to monopolize the economy.

Islamic banking is restricted to Islamically acceptable transactions, which exclude those involving alcohol, pork, gambling, etc. The aim of this is to engage in only ethical investing, and moral purchasing. The Islamic Banking and Finance Database provides more information on the subject.[SUP][30][/SUP]

In theory, Islamic banking is an example of full-reserve banking, with banks achieving a 100% reserve ratio.[SUP][31][/SUP] However, in practice, this is not the case, and no examples of 100 per cent reserve banking are observed.[SUP][32][/SUP]

Islamic banks have grown recently in the Muslim world but are a very small share of the global banking system. Micro-lending institutions founded by Muslims, notably Grameen Bank, use conventional lending practices and are popular in some Muslim nations, especially Bangladesh, but some do not consider them true Islamic banking.

However, Muhammad Yunus, the founder of Grameen Bank and microfinance banking, and other supporters of microfinance, argue that the lack of collateral and lack of excessive interest in micro-lending is consistent with the Islamic prohibition of usury (riba).[SUP][33][/SUP][SUP][34][/SUP]

tabu kuishi

JF-Expert Member
Apr 16, 2011
Islamic financial transaction terminology

This section may require cleanup to meet Wikipedia's quality standards. No cleanup reason has been specified. Please help improve this section if you can. (February 2010)
[h=3][edit] Bai' al 'inah (sale and buy-back agreement)[/h]Bai' al inah is a financing facility with the underlying buy and sell transactions between the financier and the customer. The financier buys an asset from the customer on spot basis. The price paid by the financier constitutes the disbursement under the facility. Subsequently the asset is sold to the customer on a deferred-payment basis and the price is payable in installments. The second sale serves to create the obligation on the part of the customer under the facility. There are differences of opinion amongst the scholars on the permissibility of Bai' al 'inah, however this is practised in Malaysia (a set of strict conditions must be complied)[SUP][citation needed][/SUP] and the like jurisdictions.[SUP][37][/SUP][SUP][38][/SUP]
[h=3][edit] Bai' bithaman ajil (deferred payment sale)[/h]This concept refers to the sale of goods on a deferred payment basis at a price, which includes a profit margin agreed to by both parties. Like Bai' al 'inah, this concept is also used under an Islamic financing facility. Interest payment can be avoided as the customer is paying the sale price which is not the same as interest charged on a loan. The problem here is that this includes linking two transactions in one which is forbidden in Islam. The common perception is that this is simply straightforward charging of interest disguised as a sale.
[h=3][edit] Bai' muajjal (credit sale)[/h]Literally bai' muajjal means a credit sale. Technically, it is a financing technique adopted by Islamic banks that takes the form of murabahah muajjal. It is a contract in which the bank earns a profit margin on the purchase price and allows the buyer to pay the price of the commodity at a future date in a lump sum or in installments. It has to expressly mention cost of the commodity and the margin of profit is mutually agreed. The price fixed for the commodity in such a transaction can be the same as the spot price or higher or lower than the spot price. Bai' muajjal is also called a deferred-payment sale. However, one of the essential descriptions of riba is an unjustified delay in payment or either increasing or decreasing the price if the payment is immediate or delayed.
[h=3][edit] Mudarabah[/h]"Mudarabah" is a special kind of partnership where one partner gives money to another for investing it in a commercial enterprise. The capital investment comes from the first partner, who is called the "rabb-ul-mal", while the management and work is the exclusive responsibility of the other party, who is called the "mudarib".
The Mudarabah (Profit Sharing) is a contract, with one party providing 100 percent of the capital and the other party providing its specialist knowledge to invest the capital and manage the investment project. Profits generated are shared between the parties according to a pre-agreed ratio. If loss happened, the first partner "rabb-ul-mal" will lose his capital, and the other party "mudarib" will lose the time an effort he invested in running the business.
[h=3][edit] Murabahah[/h]Main article: Murabahah
This concept refers to the sale of goods at a price, which includes a profit margin agreed to by both parties. The purchase and selling price, other costs, and the profit margin must be clearly stated at the time of the sale agreement. The bank is compensated for the time value of its money in the form of the profit margin. This is a fixed-income loan for the purchase of a real asset (such as real estate or a vehicle), with a fixed rate of profit determined by the profit margin. The bank is not compensated for the time value of money outside of the contracted term (i.e., the bank cannot charge additional profit on late payments); however, the asset remains as a mortgage with the bank until the default is settled.
This type of transaction is similar to rent-to-own arrangements for furniture or appliances that are common in North American stores.
[h=3][edit] Musawamah[/h]Musawamah is the negotiation of a selling price between two parties without reference by the seller to either costs or asking price. While the seller may or may not have full knowledge of the cost of the item being negotiated, they are under no obligation to reveal these costs as part of the negotiation process. This difference in obligation by the seller is the key distinction between Murabahah and Musawamah with all other rules as described in Murabahah remaining the same. Musawamah is the most common type of trading negotiation seen in Islamic commerce.
[h=3][edit] Bai Salam[/h]Bai salam means a contract in which advance payment is made for goods to be delivered later on. The seller undertakes to supply some specific goods to the buyer at a future date in exchange of an advance price fully paid at the time of contract. It is necessary that the quality of the commodity intended to be purchased is fully specified leaving no ambiguity leading to dispute. The objects of this sale are goods and cannot be gold, silver, or currencies based on these metals. Barring this, Bai Salam covers almost everything that is capable of being definitely described as to quantity, quality, and workmanship.
[h=4][edit] Basic features and conditions of Salam[/h]
  1. The transaction is considered Salam if the buyer has paid the purchase price to the seller in full at the time of sale. This is necessary so that the buyer can show that they are not entering into debt with a second party in order to eliminate the debt with the first party, an act prohibited under Sharia. The idea of Salam is normally different from the other either in its quality or in its size or weight and their exact specification is not generally possible.
  2. Salam cannot be effected on a particular commodity or on a product of a particular field or farm. For example, if the seller undertakes to supply the wheat of a particular field, or the fruit of a particular tree, the salam will not be valid, because there is a possibility that the crop of that particular field or the fruit of that tree is destroyed before delivery, and, given such possibility, the delivery remains uncertain. The same rule is applicable to every commodity the supply of which is not certain.
  3. It is necessary that the quality of the commodity (intended to be purchased through salam) is fully specified leaving no ambiguity which may lead to a dispute. All the possible details in this respect must be expressly mentioned.
  4. It is also necessary that the quantity of the commodity is agreed upon in unequivocal terms. If the commodity is quantified in weights according to the usage of its traders, its weight must be determined, and if it is quantified through measures, its exact measure should be known. What is normally weighed cannot be quantified in measures and vice versa.
  5. The exact date and place of delivery must be specified in the contract.
  6. Salam cannot be effected in respect of things which must be delivered at spot. For example, if gold is purchased in exchange of silver, it is necessary, according to Shari'ah, that the delivery of both be simultaneous. Here, salam cannot work. Similarly, if wheat is bartered for barley, the simultaneous delivery of both is necessary for the validity of sale. Therefore the contract of salam in this case is not allowed.
  7. This is the most preferred financing structure and carries higher order Shariah compliance.
[h=3][edit] Hibah (gift)[/h]This is a token given voluntarily by a debtor to a debitor in return for a loan. Hibah usually arises in practice when Islamic banks voluntarily pay their customers a 'gift' on savings account balances, representing a portion of the profit made by using those savings account balances in other activities.
It is important to note that while it appears similar to interest, and may, in effect, have the same outcome, Hibah is a voluntary payment made (or not made) at the bank's discretion, and cannot be 'guaranteed.'{akin to Dividends earned by Shares, however it is not time bound but is at the bank's discretion) However, the opportunity of receiving high Hibah will draw in customers' savings, providing the bank with capital necessary to create its profits; if the ventures are profitable, then some of those profits may be gifted back to its customers as Hibah.[SUP][39][/SUP]
[h=3][edit] Istisna[/h]Istisna (Manufacturing Finance) is a process where payments are made in stages to facilitate step wise progress in the Manufacturing / processing / construction works. Istisna enables any construction company get finance to construct slaps / sections of a building by availing finances in installments for each slap. Istisna also helps manufacturers to avail finance for manufacturing / processing cost for any large order for goods supposed to supply in stages. Istisna helps use of limited funds to develop higher value goods/assets in different stages / contracts.
[h=3][edit] Ijarah[/h]Ijarah means lease, rent or wage. Generally, the Ijarah concept refers to selling the benefit of use or service for a fixed price or wage. Under this concept, the Bank makes available to the customer the use of service of assets / equipments such as plant, office automation, motor vehicle for a fixed period and price.
[h=4][edit] Ijarah thumma al bai' (hire purchase)[/h]Parties enter into contracts that come into effect serially, to form a complete lease/ buyback transaction. The first contract is an Ijarah that outlines the terms for leasing or renting over a fixed period, and the second contract is a Bai that triggers a sale or purchase once the term of the Ijarah is complete. For example, in a car financing facility, a customer enters into the first contract and leases the car from the owner (bank) at an agreed amount over a specific period. When the lease period expires, the second contract comes into effect, which enables the customer to purchase the car at an agreed to price.
The bank generates a profit by determining in advance the cost of the item, its residual value at the end of the term and the time value or profit margin for the money being invested in purchasing the product to be leased for the intended term. The combining of these three figures becomes the basis for the contract between the Bank and the client for the initial lease contract.
This type of transaction is similar to the contractum trinius, a legal maneuver used by European bankers and merchants during the Middle Ages to sidestep the Church's prohibition on interest bearing loans. In a contractum, two parties would enter into three concurrent and interrelated legal contracts, the net effect being the paying of a fee for the use of money for the term of the loan. The use of concurrent interrelated contracts is also prohibited under Shariah Law.
[h=4][edit] Ijarah-wal-iqtina[/h]A contract under which an Islamic bank provides equipment, building, or other assets to the client against an agreed rental together with a unilateral undertaking by the bank or the client that at the end of the lease period, the ownership in the asset would be transferred to the lessee. The undertaking or the ome an integral part of the lease contract to make it conditional. The rentals as well as the purchase price are fixed in such manner that the bank gets back its principal sum along with profit over the period of lease.
[h=3][edit] Musharakah (joint venture)[/h]Musharakah is a relationship between two parties or more that contribute capital to a business and divide the net profit and loss pro rata. This is often used in investment projects, letters of credit, and the purchase or real estate or property. In the case of real estate or property, the bank assess an imputed rent and will share it as agreed in advance.[SUP][40][/SUP] All providers of capital are entitled to participate in management, but not necessarily required to do so. The profit is distributed among the partners in pre-agreed ratios, while the loss is borne by each partner strictly in proportion to respective capital contributions. This concept is distinct from fixed-income investing (i.e. issuance of loans).[SUP][citation needed][/SUP]
[h=3][edit] Qard hassan/ Qardul hassan (good loan/benevolent loan)[/h]القرض الحسن This is a loan extended on a goodwill basis, and the debtor is only required to repay the amount borrowed. However, the debtor may, at his or her discretion, pay an extra amount beyond the principal amount of the loan (without promising it) as a token of appreciation to the creditor. In the case that the debtor does not pay an extra amount to the creditor, this transaction is a true interest-free loan. Some Muslims consider this to be the only type of loan that does not violate the prohibition on 'riba, for it alone is a loan that truly does not compensate the creditor for the time value of money.[SUP][41][/SUP]
[h=3][edit] Sukuk (Islamic bonds)[/h]Main article: Sukuk
Sukuk, plural of صك Sakk, is the Arabic name for financial certificates that are the Islamic equivalent of bonds. However, fixed-income, interest-bearing bonds are not permissible in Islam. Hence, Sukuk are securities that comply with the Islamic law (Shariah) and its investment principles, which prohibit the charging or paying of interest. Financial assets that comply with the Islamic law can be classified in accordance with their tradability and non-tradability in the secondary markets.
[h=3][edit] Takaful (Islamic insurance)[/h]Main article: Takaful
Takaful is an alternative form of cover that a Muslim can avail himself against the risk of loss due to misfortunes. Takaful is based on the idea that what is uncertain with respect to an individual may cease to be uncertain with respect to a very large number of similar individuals. Insurance by combining the risks of many people enables each individual to enjoy the advantage provided by the law of large numbers. See Takaful for details.
[h=3][edit] Wadiah (safekeeping)[/h]In Wadiah, a bank is deemed as a keeper and trustee of funds. A person deposits funds in the bank and the bank guarantees refund of the entire amount of the deposit, or any part of the outstanding amount, when the depositor demands it. The depositor, at the bank's discretion, may be rewarded with Hibah (see above) as a form of appreciation for the use of funds by the bank.
[h=3][edit] Wakalah (power of attorney)[/h]This occurs when a person appoints a representative to undertake transactions on his/her behalf, similar to a power of attorney.
[h=2][edit] Islamic equity funds[/h]Main article: Sharia investments
Islamic investment equity funds market is one of the fastest-growing sectors within the Islamic financial system. Currently, there are approximately 100 Islamic equity funds worldwide. The total assets managed through these funds currently exceed US$5 billion and is growing by 12–15% per annum. With the continuous interest in the Islamic financial system, there are positive signs that more funds will be launched. Some Western majors have just joined the fray or are thinking of launching similar Islamic equity products.
Despite these successes, this market has seen a record of poor marketing as emphasis is on products and not on addressing the needs of investors. Over the last few years, quite a number of funds have closed down. Most of the funds tend to target high net worth individuals and corporate institutions, with minimum investments ranging from US$50,000 to as high as US$1 million. Target markets for Islamic funds vary, some cater for their local markets, e.g., Malaysia and Gulf-based investment funds. Others clearly target the Middle East and Gulf regions, neglecting local markets and have been accused of failing to serve Muslim communities.
Since the launch of Islamic equity funds in the early 1990s, there has been the establishment of credible equity benchmarks by Dow Jones Islamic market index (Dow Jones Indexes pioneered Islamic investment indexing in 1999) and the FTSE Global Islamic Index Series. The Web site monitors the performance of Islamic equity funds and provide a comprehensive list of the Islamic funds worldwide.
[h=2][edit] Islamic derivatives[/h]See also: Financial derivatives
With help of Bahrain-based International Islamic Financial Market and New York-based International Swaps and Derivatives Association, global standards for Islamic derivatives were set in 2010. The "Hedging Master Agreement" provides a structure under which institutions can trade derivatives such as profit-rate and currency swaps.[SUP][17][/SUP]
[h=2][edit] Islamic laws on trading[/h]The Qur'an prohibits gambling (games of chance involving money). The hadith, in addition to prohibiting gambling (games of chance), also prohibits bayu al-gharar (trading in risk, where the Arabic word gharar is taken to mean "risk" or excessive uncertainty).
The Hanafi madhab (legal school) in Islam defines gharar as "that whose consequences are hidden." The Shafi legal school defined gharar as "that whose nature and consequences are hidden" or "that which admits two possibilities, with the less desirable one being more likely." The Hanbali school defined it as "that whose consequences are unknown" or "that which is undeliverable, whether it exists or not." Ibn Hazm of the Zahiri school wrote "Gharar is where the buyer does not know what he bought, or the seller does not know what he sold." The modern scholar of Islam, Professor Mustafa Al-Zarqa, wrote that "Gharar is the sale of probable items whose existence or characteristics are not certain, due to the risky nature that makes the trade similar to gambling." Other modern scholars, such as Dr. Sami al-Suwailem, have used Game Theory to try and reach a more measured definition of Gharar, defining it as "a zero-sum game with unequal payoffs".[SUP][42][/SUP]
There are a number of hadith that forbid trading in gharar, often giving specific examples of gharhar transactions (e.g., selling the birds in the sky or the fish in the water, the catch of the diver, an unborn calf in its mother's womb etc.). Jurists have sought many complete definitions of the term. They also came up with the concept of yasir (minor risk); a financial transaction with a minor risk is deemed to be halal (permissible) while trading in non-minor risk (bayu al-ghasar) is deemed to be haram.[SUP][43][/SUP]
What gharar is, exactly, was never fully decided upon by the Muslim jurists. This was mainly due to the complication of having to decide what is and is not a minor risk. Derivatives instruments (such as stock options) have only become common relatively recently. Some Islamic banks do provide brokerage services for stock trading.
[h=2][edit] Microfinance[/h]Microfinance is a key concern for Muslims states and recently Islamic banks also. Microfinance is ideologically compatible with Islamic finance, capable of Shariah-compliancy, and possesses a sizeable potential market. Islamic microfinance tools can enhance security of tenure and contribute to transformation of lives of the poor.[SUP][44][/SUP] The use of interest found in conventional microfinance products and services can easily be avoided by creating microfinance hybrids delivered on the basis of the Islamic contracts of mudaraba, musharaka, and murabahah. Already, several microfinance institutions (MFIs) such as FINCA Afghanistan have introduced Islamic-compliant financial instruments that accommodate sharia criteria.
[h=2][edit] Controversy[/h]In Islamabad, Pakistan, on June 16, 2004: Members of leading Islamist political party in Pakistan, the Muttahida Majlis-e-Amal (MMA) party, staged a protest walkout from the National Assembly of Pakistan against what they termed derogatory remarks by a minority member on interest banking:
Taking part in the budget debate, M.P. Bhindara, a minority MNA [Member of the National Assembly]...referred to a decree by an Al-Azhar University's scholar that bank interest was not un-Islamic. He said without interest the country could not get foreign loans and could not achieve the desired progress. A pandemonium broke out in the house over his remarks as a number of MMA members...rose from their seats in protest and tried to respond to Mr Bhindara's observations. However, they were not allowed to speak on a point of order that led to their walkout.... Later, the opposition members were persuaded by a team of return to the house...the government team accepted the right of the MMA to respond to the minority member's remarks.... Sahibzada Fazal Karim said the Council of Islamic ideology had decreed that interest in all its forms was haram in an Islamic society. Hence, he said, no member had the right to negate this settled issue.[SUP][45][/SUP]
Some Islamic banks charge for the time value of money, the common economic definition of interest (riba). These institutions are criticized in some quarters of the Muslim community for their lack of strict adherence to Sharia.
The concept of Ijarah is used by some Islamic Banks (the Islami Bank in Bangladesh, for example) to apply to the use of money instead of the more accepted application of supplying goods or services using money as a vehicle. A fixed fee is added to the amount of the loan that must be paid to the bank regardless if the loan generates a return on investment or not. The reasoning is that if the amount owed does not change over time, it is profit and not interest and therefore acceptable under Sharia.
Islamic banks are also criticized by some for not applying the principle of Mudarabah in an acceptable manner. Where Mudarabah stresses the sharing of risk, critics point out that these banks are eager to take part in profit-sharing but they have little tolerance for risk. To some in the Muslim community, these banks may be conforming to the strict legal interpretations of Sharia but avoid recognizing the intent that made the law necessary in the first place.[SUP][citation needed][/SUP]
The majority of Islamic banking clients are found in the Gulf states and in developed countries. With 60% of Muslims living in poverty[SUP][citation needed][/SUP], Islamic banking is of little benefit to the general population. The majority of financial institutions that offer Islamic banking services are majority owned by Non-Muslims. With Muslims working within these organizations being employed in the marketing of these services and having little input into the actual day to day management, the veracity of these institutions and their services are viewed with suspicion. One Malaysian Bank offering Islamic based investment funds was found to have the majority of these funds invested in the gaming industry; the managers administering these funds were non Muslim.[SUP][45][/SUP] These types of stories contribute to the general impression within the Muslim populace that Islamic banking is simply another means for banks to increase profits through growth of deposits and that only the rich derive benefits from implementation of Islamic Banking principles.
Hence, the controversy that surrounds the so called, Islamic Banking, continues. The question of whether or not available Islamic banking really is Islamic is still a matter of debate among the Muslim academia.


JF-Expert Member
Jun 3, 2011
Kinachofanyika ni kuingia ubia (Partnership) na mtu ambaye anakopeshwa fedha,ambapo watakuwa wanagawana faida na hasara!kwa hiyo kama ikitokea faida hii inakuwa ni mojawapo ya chanzo cha kujipatia fedha kwa banki.

Sasa hiyo sio riba, badala ya kuchuka wao wenyewe unaileta wewe! Janja ya nyani tu

silent lion

JF-Expert Member
Feb 28, 2012
Nimesikia benki ya Waislamu ya Amana inatoa mikopo bila riba,sasa faida wanapataje?fedha za kuendesha benki wanazitoa wapi,hii system ya benki inayofuata sharia inafanyaje kazi?,ukichukua mkopo uarudisha kama ulivyokopa?.Kuuliza sio ujinga

msingi mkuu wa benki za kiislam ni biashara. (yaani Uislam umehalalisha biashara na kukataza riba. Yaani unapokwenda katika taasisi ya kiislam wao hawakupi pesa bali wanakupa kitu.

Chukulia mfano wewe unataka kununua nyumba ambayo inauzwa milioni 40. Sasa benki za kawaida watakupa milioni 40 ukanunue nyumba na baada ya muda utaambiwa urudishe milioni 40 na riba ambayo inakua kila baada ya muda. Unaweza ukakopa milioni 40, lakini deni linaweza kufika milioni100 kama utakua hulipi kwa wakati.

Sasa benki za kiislam, wao wanainunua nyumba kwa milioni 40, na baadae wanakuuzia wewe kwa milioni 50. kwa iyo wao wanatia faida lakini kibiashara na deni haliongezeki. Yaani ni kama mnafanya biashara wanakupa kitu unachokitaka badala ya fedha

Prisoner 46664

JF-Expert Member
Dec 18, 2010
Hii benki ya kiislam ni marketing strategy tu jamani..wanajua kuwa waislam watakuja kuweka pesa basi, kwanza hawana tabia ya kuchunguza sana...lakini wao wanagawana na wewe kile unachopata kama kawaida..hata kama hakiitwi interest


JF-Expert Member
Sep 14, 2010
Hivyo hidden interest inakubalika maadam isiwe open interest. Unaruhusiwa kuzini mradi umefanya siri, sio kwa vile kuzini ni dhambi hata kama kwenye usiri wa hali ya juu

Mkuu hapa wanajaribu kumficha mwanadamu lakini mungu anajua kila kitu!!siku ya mwisho wataambiwa watofautishe kati ya "hidden interest na conventional interest"


JF-Expert Member
Jan 28, 2011
Hivyo hidden interest inakubalika maadam isiwe open interest. Unaruhusiwa kuzini mradi umefanya siri, sio kwa vile kuzini ni dhambi hata kama kwenye usiri wa hali ya juu

I really dont see what you want to prove.

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