Fatwa ID: 08036

 

Answered by: Moulana Ubaidur Rahman

Question:
Subject: Leasehold

Message Body:
I’m am living in flat which is a leasehold property. I was given money by my father 14 years ago. I was advised by my family to purchase my flat, so that I could live in it with my husband once he would get his visa and join me. We had planned to sell the flat and buy a house after a few years of living in it. At the time I purchased the flat I was not aware of interest being haram. Had I known that then I would have not purchased the flat and lived in a rental property. The issue I have is that the flat I purchased is on a lease and is not a long term option to live in. And now I’m stuck and not know what to do as I want to sell my flat and buy a house but as houses are expensive I would have to take out a mortgage. Can you advise me what to do as this is a big burden for me and my husband as we do not know what to do. We cannot live long term in the flat being a leasehold property. As leasehold properties have many issues.

In the name of Allah, the Most Gracious, the Most Merciful

Answer:

Acquiring a property through interest is not permissible. An alternative route should be sought for the purchase of a house which does not involve mortgage as mortgage involves dealing in ribs (interest) which is strictly not permissible.

In relation to you currently living in a leasehold property which involves interest, at the time of initially purchasing the property you were not aware of the implications regarding interest and therefore it would be permissible/allowed as you made that action without being aware of these rulings at the time, or consciously choosing to purchase the property with interest payments in mind.

In terms of seeking to purchase a house, as stated the only way available to you now would be via a conventional mortgage. This involves interest; hence it would be upon you to seek an Islamic mortgage route rather than a conventional mortgage route.

There are Sharia-accustomed routes as alternatives for engaging in business transactions.

The alternative to interest-based mortgage are;

Murabaha: (cost-plus financing) – this is paying in instalments to the bank who purchased the property initially, and are reselling back to you at a higher price. This payment will be made manageable by paying in instalments.
Ijara (leasing to own): this is when the bank buys the property or you and leases tit out to you. At the end of the rental period, they provide you with an option to purchase the property. The possession of the property will then transfer to you at the conclusion of this transaction.
Part-Musharaka – this where you would be acting as shareholders with the bank for the same property. The size of the shareholder of the person who wants to own the property (you) will increase as you make more payments in comparison to the bank. Eventually, you will become owner of the property by becoming main shareholder.

Generally, unless out of dire necessity, acquiring a house through interest is not permissible. This dire necessity through which it will be allowed will only pertain to the amount necessary and nothing beyond, such that it does not become a luxury or an ‘accessory’.

You could sell your flat and then rent another property or flat, whilst in the meantime saving up for a more desirable house of your choice. Seeking an alternative to mortgage and impermissible avenues is always the avenue to take. By saving up a substantial amount from the money which you and your husband have, this could contribute towards making a larger down payment. By making a larger down payment you would have less to pay back in terms of the money which you would need to borrow in order to complete the transaction or purchase to own the property.

Having a leasehold property would not offer you the same rights and privileges as owning a freehold property, as in a leasehold property you would not have entire ownership of the property. In a leasehold property, the main issue would be that you would be part of that property for only a set period of time, and the flexibilities and luxuries of owning the land in a freehold property would not be present or applicable in a leasehold property. This is similar to renting a property, as you would not have the entitlement rights of land over the property as the landlord or owner of the flat.

Usama bin Zaid (RA) reported The Prophet (PBUH) as saying, “Credit involves usury.” In a version he said, “There is no usury when payment is made on the spot.” [1].

In relation to your request for advise, it would be recommended to continue living in the current property which you and your husband both reside in currently. Both you and your husband can save up for a larger property and one which is purchased through a Sharia-compliant route which does not involve mortgage. If in the housing market you do not see any opportunities coming up relatively soon in relation to the time period which you are looking in the housing market, then I would advise to wait a little longer.

This is due to the fact that houses are always on the market. Seek a sharia-complaint method and route through which you can purchase a house which both you and your husband can comfortably afford and pay for using the halaal methods listed above.

This would be better than selling the current flat to rent another one, unless the amount received from that sale would significantly boost you along with the income which you and your husband are in receipt of from working; towards the price/sum of purchasing a new house. Due to houses being expensive, it would be better to wait for the prices to come down as house prices fluctuate in the property market, and a better opportunity will present itself with patience and prayer.

Only Allah (عز و جل) knows best.

Written by Moulana Ubaidur Rahman.

Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham

عَنْ أُسَامَةُ بْنُ زَيْدٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «الرِّبَا فِي النَّسِيئَةِ» . وَفِي رِوَايَةٍ قَالَ: «لَا رِبًا فِيمَا كَانَ يدا بيد

أصول البيوع التي حرمها الله ورسوله هي:

١ – أن يكون المبيع محرم العين كالخمر، والخنزير، والأصنام.

٢ – أن يكون البيع من بيوع الربا.

٣ – أن يكون البيع من بيوع الغرر.

٤ – أن يشتمل البيع على شرط يؤول إلى الربا، أو إلى الغرر، أو إليهما معاً.

٥ – أن يكون الشرط مناقضاً لمقتضى العقد.

فهذه الأصول تجمع البيوع المحرمة.

الربا: هو الزيادة في بيع شيئين يجري فيهما الربا.
الثاني: أَخْذها بغير إذن الشارع -وإنْ أذن صاحبها-، وهي العقود والقبوض المحرمة كالربا والميسر ونحوهما.

والواجب على من حصلت بيده هذه الأموال ردها إلى أصحابها.

فإن لم يعلم صاحبها فإتلافها إضاعة لها، وهو محرم، وحبسها مع أنه لا يرجى معرفة صاحبها أشد حرمة من إتلافها.

فتعين إنفاقها في جهات البر والخير التي تنفع الناس، فإن الله خلق الخلق لعبادته، وخلق الأموال ليستعينوا بها على طاعته.

حكم الربا:
الربا من كبائر الذنوب، وهو محرم في جميع الأديان السماوية؛ لما فيه من عظيم الأضرار، وكثير الأخطار.

ربا البيوع: ويسمى ربا الفضل، وقد حُرِّم سداً للذرائع؛ لأنه ذريعة إلى ربا النسيئة، لاشتماله على زيادة بدون عوض.

حكم عقد الربا:

عقد الربا سواء كان ربا النسيئة، أو ربا الفضل، كل ذلك محرم وباطل، وكل ما بني على الباطل فهو باطل.

فيجب على المسلم الحذر منه؛ لئلا يتعرض لسخط الله ولعنته وعقوبته، وتتعرض أمواله للمحق والدمار.

جميع العقود الباطلة والفاسدة منهي عنها، ويحرم تعاطيها والتعامل بها، ولا ينتقل المُلك فيها ولو تراضيا؛ لأن ما بني على الباطل فهو باطل.

ومن فعل ذلك فهو آثم؛ لأنه فَعَل ما لا يجوز له فعله، ويجب رد كل مال إلى مالكه ولو قبض، ولا ينفذ تصرف المشتري فيه، وعليه رده بنمائه،

وللمشتري أجرة مثله مدة مكثه عنده، ويضمنه إن تلف أو نقص كغيره

حكم الزيادة على القرض:
إذا أقرض الإنسان غيره شيئاً، واشترط عليه أن يرد أفضل منه، أو اشترط نفعاً على المستقرض كأن يسكنه داره شهراً مثلاً.

فهذا الفعل محرم؛ لأنه قرض جر نفعاً فهو ربا، فإن لم يشترط المقرض،

وبذل المستقرض النفع أو الزيادة بنفسه جاز وأُجِر على شكره المعروف من أخيه

فَإِنَّ الْأَجَلَ فِي أَحَدِ الْعِوَضَيْنِ فَضْلٌ حُكْمِيٌّ بِلَا عِوَضٍ، وَلَمَّا كَانَ الْأَجَلُ يُقْصَدُ لَهُ زِيَادَةُ الْعِوَضِ كَمَا مَرَّ فِي الْمُرَابَحَةِ صَحَّ وَصْفُهُ بِكَوْنِهِ فَضْلَ مَالٍ حُكْمًا تَأَمَّلْ.

قَالَ فِي الشُّرُنْبُلَالِيَّةِ: وَمِنْ شَرَائِطِ الرِّبَا عِصْمَةُ الْبَدَلَيْنِ، وَكَوْنُهُمَا مَضْمُونَيْنِ بِالْإِتْلَافِ فَعِصْمَةُ أَحَدِهِمَا وَعَدَمُ تَقَوُّمِهِ لَا يَمْنَعُ فَشِرَاءُ الْأَسِيرِ أَوْ التَّاجِرِ مَالَ الْحَرْبِيِّ أَوْ الْمُسْلِمِ الَّذِي لَمْ يُهَاجِرْ بِجِنْسِهِ مُتَفَاضِلًا جَائِزٌ، وَمِنْهَا أَنْ لَا يَكُونَ الْبَدَلَانِ مَمْلُوكَيْنِ لِأَحَدِ الْمُتَبَايِعَيْنِ كَالسَّيِّدِ مَعَ عَبْدِهِ، وَلَا مُشْتَرِكَيْنِ فِيهِمَا بِشَرِكَةِ عَنَانٍ أَوْ مُفَاوَضَةٍ

أَنَّ أَجِيرَ الْوَاحِدِ لَا يَكُونُ ضَامِنًا؛ لِمَا تَلِفَ فِي يَدِهِ مِنْ غَيْرِ صُنْعِهِ وَهُوَ الَّذِي يَسْتَوْجِبُ الْبَدَلَ بِمُقَابَلَةِ مَنَافِعِهِ حَتَّى إذَا سَلَّمَ النَّفْسَ اسْتَوْجَبَ الْأَجْرَ، وَإِنْ لَمْ يَسْتَعْمِلْهُ صَاحِبُهُ وَلَا يَمْلِكُ أَنْ يُؤَجِّرَ نَفْسَهُ مِنْ آخَرَ فِي تِلْكَ الْمُدَّةِ وَجْهُ قَوْلِهِمَا أَنَّهُ خَالَفَ بِمُوجِبِ الْعَقْدِ فَكَانَ ضَامِنًا كَمَا إذَا دَقَّ الثَّوْبَ وَتَخَرَّقَ، وَبَيَانُ ذَلِكَ أَنَّ الْمَعْقُودَ عَلَيْهِ هُوَ الْحِفْظُ وَعَقْدُ الْمُعَاوَضَةِ يَقْتَضِي سَلَامَةَ الْمَعْقُودِ عَلَيْهِ عَنْ الْعَيْبِ فَيَكُونُ الْمُسْتَحَقُّ بِالْعَقْدِ حِفْظًا سَلِيمًا فَإِذَا سُرِقَ تَبَيَّنَ أَنَّهُ لَمْ يَأْتِ بِالْحِفْظِ السَّلِيمِ فَكَانَ مُخَالِفًا مُوجِبَ الْعَقْدِ كَمَا قُلْنَا فِي الدَّقِّ فَالْمُسْتَحَقُّ بِالْعَقْدِ وُفِّيَ سَلِيمًا عَنْ عَيْبِ التَّخَرُّقَ فَإِذَا تَخَرَّقَ كَانَ ضَامِنًا وَهَذَا فِي الْأَجِيرِ بِالْحِفْظِ ظَاهِرٌ، وَكَذَلِكَ فِي الْقَصَّارِ فَإِنَّهُ لَا يُتَوَصَّلُ إلَى إقَامَةِ الْعَمَلِ إلَّا بِالْحِفْظِ، وَالْعَمَلُ مُسْتَحَقٌّ عَلَيْهِ وَمَا لَا يُتَوَصَّلُ إلَى الْمُسْتَحَقِّ إلَّا بِهِ يَكُونُ مُسْتَحَقًّا