Friday 17 July 2009

An-Najadayn: An overview of the incompatibilities between Islamic banking and modern capitalist banking with reflections on the 2009 financial crisis



“Say: My Lord has commanded me to equity.”

(al-An‘aam 7:29)

Banking plays a central role in modern economic and financial life. However, modern capitalist banking, as deeply entrenched as it is in the free-market economy, has key points of conflict with Islamic law; key points that cannot be compromised on. Therefore, the duty that is laid upon Islamic scholars and Muslim economists is “to devise a system which can smoothly replace the modern system.”[1] This essay will discuss three key areas of difference: interest (ribaa), fractional-reserve banking, and fiat money and the role of private banks in the money creation process. It shall be suggested that these should be replaced in order by: mudaarabah (equity loans), full-reserve banking, and government issued money, whether this then be based on a bi-metallic (gold and silver) standard or remain fiat. Also periodic reflections will be made as to the root causes of the current 2009 financial crisis, or “The Great Recession”[2] and the part that the above mentioned three categories had to play in bringing it about. The purpose is to show that a transition away from capitalist banking and into a fully Islamic system is not only viable, but also would provide a more stable as well as socially equitable system.

Interest

The prohibition on interest is made abundantly clear in the Qur’an.

“Those who swallow down usury cannot arise except as one whom Satan has prostrated by (his) touch does rise. That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury.”

(Baqarah 2:275)

There is an abundance of verses and narrations emphasizing this, so allowing riba is not an option for an Islamic scholar. However, as the verse makes clear Allah (swt) has not prohibited trade or profit. Islam recognizes financial endeavours as an essential part of human society and life. Rather, as with all things in Islam, certain types of the activity are banned not the whole category in general.[3] These shar‘i restrictions are not much dissimilar to any other financial regulations imposed by a government on its own market. As Sayyid Sadr points out, neither of the two extremes complete central control of the market (as suggested by communists) nor a completely unregulated market (an extreme form of capitalism) are realistically functional; rather a middle-way is required.[4]

However, without the incentive of gaining interest from a loan there is not much reason for the owner of capital to lend it out. Still, Islam has provided an alternative to interest and that is mudaarabah, which is a type of profit-sharing equity loan whereby the owner of the capital lends out his wealth to the worker (‘aamil) who then carries out business with the wealth and the two then share the profit.[5] Therefore, “at the simplest level the Islamic system can be considered as an equity-based, rather than an interest-based, system.”[6] This system of course offers a higher percentage of risk for the commercial bank as it has significantly higher level of liability because it is directly involved in the financial activity of the one to whom the money is borrowed. As Neale points out “it is important to note that banks are generally unwilling to take equity stakes in companies, preferring to view their role as lenders rather than owners.”[7]

Because of the way current legislation is designed in most western countries, banks can act as lenders without much fear of loss. They can engage in profitable and risky endeavours knowing that if worse comes to worse they will be ‘bailed out’ by the central bank. “Insuring depositors against loss removes their incentive to monitor the institutions’ management, and gives managers perverse incentives to go for broke. They cash up if things go well, but the government pays if things go badly.”[8] This policy has come increasingly under question as now bankers that had been involved in risky ‘NINJa’ loans[9] and toxic-mortgage assets are being bailed out by taxpayers’ money for what was essentially a gamble.

It has come to light that one of the major causes for the financial crisis was the granting of so called ‘naked credit default swaps’[10] or CDS loans to companies such as AIG. This gambling proved so lucrative that the size of the new CDS market became 60 trillion dollars,[11] whilst the size of the world economy is said to only $69.49 trillion.[12] It is now the government who is bailing out the bankers by indebting itself to them, with the taxpayers picking up the bill. As Mohsin Khan lucidly points out:

“The Islamic System may prove to be better suited to adjusting to shocks that result in banking crises and disruption of the payments mechanism of the country. In an equity-based system that excludes predetermined interest rates and does not guarantee the nominal value of deposits, shocks to asset positions are immediately absorbed by changes in the value of shares (deposits) held by the public bank...”[13]

Essentially, if the banks were more liable for their loans they would invest more conservatively. That is why Islamic banking, relying on equities rather than a fixed rate-of-return on interest, as Khan points out, offers a more stable financial system that is more shock absorbent. Simultaneously, the mudaarabah contracts, offered as equity deposit accounts present a realistically viable form of income for the bank. As Henry Simons and Milton Friedman pointed out a bank could offer two types of accounts (with 100 % reserve requirements)[14], one with normal secure and risk-free bank account with no interest paid out and a nominal fee charged for administration costs, whilst another one as a mudaarabah account with an un-fixed rate-of-return, which is much akin to buying shares in the bank.[15]

Fiat money

Gold and silver have generally been the accepted forms of money. Even after the advent of paper money currency were generally backed by reserves in gold in the storage of the central bank. The paper money could at any moment be taken to the central bank and exchanged for its value in gold or silver. However in 1971, during the presidency of Nixon, the USA decided to cancel the Bretton Woods pact[16] and decided to ‘float’ the dollar.[17] This is why the modern currencies such as the dollar, pound and euro are known as ‘fiat money’, because the money itself has no intrinsic value, it only has value because people agree it does.

Many Islamic scholars have argued that according to the shari’ah currency should be based on the gold dinar and silver dirham, because this was the sunnah of the Prophet (s) and because he made zaka>t (alms tax) payable on them and ordered the cutting of the thief’s hand for a quarter of a dinar.[18] Thus they have in effect denied a system of fiat money.

Although it may not actually be necessary to return to minting gold and silver coins, which may seem rather bulky and cumbersome in modern life, however a return to a gold standard is deemed necessary as the current system gives too much power to the central banks. One must understand that “in the days of the gold standard, notes could be cashed in for gold and the central bank might not have had sufficient gold to pay. Nowadays there is no such obligation. The (central) Bank can always meet withdrawals by its depositors by printing new banknotes.”[19] In effect the central bank “can manufacture cash in indefinite quantities.”[20] Of course printing money whenever you want is quite practical, but without a doubt it has great effects on the economy. Obviously whenever the ratio of money compared to actual product is increased, inflation results.[21] As Neale points out “Monetarists emphasise the growth in the money supply in the major world economies as the prime cause of high inflation.”[22] Furthermore, the followers of the Austrian school of economics point out that often this inflation (which sometimes economist try to hide behind the smoke-screen of the ‘business cycle’) is deliberate result of electoral bodies see-sawing the economy prior and after election to increase popular support, whereby a short-term economic boom is followed by financial crises in the long-term.[23]

Even so this could be acceptable if the issuing power (the right to produce money) was in the hands of the public, that is, the elected government. However, the poignant predicament is that the majority of the world’s currency is produced by completely private banks, seeking only their personal profit.[24] To understand this we must understand the role of fractional-reserve banking and how it contributes to the money creation process.

Fractional-reserve banking

The FR system is an age old one. It began when gold-smiths (the first bankers) would store gold for people in their vault and write them cheques in return for their money, since it was easier to carry around paper than bulky gold. The bankers noticed that not everyone would come and claim their gold at once and thus they could lend out some gold that actually belonged to other people. As long as everyone did not come and claim their money at once they would be fine, and would make a handsome profit.[25]

The same system is applied to modern day banking whereby the private banks borrow money from the central bank and then loan it out at interest. This money lent out is in turn deposited back into the banking system which then loans it out again. Although some countries (like the US) enforce reserve requirements[26] in others (like Britain) there is none.

The table below shows how much money a private bank can create with varying reserve requirements.


Table 1[27]

As can be seen from Table 1 even a 10% reserve requirement leads to 90% of the actual money supply being produced by private banks. The worrisome reality is that in Britain “In 1981 the reserve requirements were scrapped. The Bank now relies on the desired ratios of cash and liquid assets to total deposits that commercial banks adopt in their own self-interest... Although the Bank is still committed to act as lender of last resort...”[28] That is banks can lend out as much as they want, with the knowledge that they “cannot lose by lending as much as possible”[29] because the central bank will always bail them out.[30]

As one can see, the control of the majority of the money supply is in the hand of private banks, who can either tighten or expand it, in whichever way profits them most, with complete impunity and disregard for society. The financial crisis now is directly linked to the actions of these private banks, who have been legislated too much power and control. The Islamic solution would be to impose a full-reserve requirement, as suggested by Muslim economists,[31] basing themselves on great western economists such as Milton Friedman, who paraphrased Clemenceau saying: “money is much too serious a matter to be left to the central bankers.”[32]

Conclusion

As we saw there are three key areas of incompatibility between Islamic banking and capitalist banking. Interest, the one usually stressed the most, is not the only one. The move to a completely Islamic system requires an imposition of full-reserve banking and the return of the issuing power of money to the elected government, with the issue of a gold-standard usually added as well, but perhaps not a key factor. Such a transition is not impossible, but, like any transition, will of course be accompanied by some difficulty.



[1] Khan, Waqar Masood, Towards an Interest Free Islamic Economic System, in Mohsin S. Khan and Abbas Mirakhor (ed.) Theoretical Studies in Islamic Banking and Finance

[3] I.e. food is not declared illicit, but rather certain types of food, similarly, inter-gender relations are not prohibited, rather they are restricted to the sphere of marriage.

[4] As-Sadr, Muhammad Baqir, Iqtisaduna: Our Economics, p. 54 He points out that 7th and 9th articles of the Soviet constitution allow forms of private ownership, whilst nationalization of utilities and infrastructure exists in all capitalist societies.

[5] An-Nabhani, Taqiuddin, The Economic System In Islam, p. 75 - 6

[6] Khan, Mohsin S., Islamic Interest-Free Banking: A Theoretical Analysis, in Mohsin S. Khan and Abbas Mirakhor (ed.) Theoretical Studies in Islamic Banking and Finance, p. 20

[7] Neale, Bill, Q & A Questions & Answers: Economics, p. 202

[8] Begg, David, Economics, p. 385

[9] Short for no-income, no-job

[10] These CDS loans were a sort of insurance deal made by big investors such as America Investment Group (AIG), Lehman Bros Co., and Bear Stearns. Essentially it boiled down to amalgamating many safe and secure loans with so called ‘toxic loans’ given to people who had a low likelihood of paying back. This concoction was then sold off as a naked CDS loan (something illegal before the 90’s) to companies that were required by law to have secure rates of return on their investments: for example insurance companies such as AIG that were liable to pay to the public. However, these CDS’s were far from actually being secure, as was witnessed when the ‘housing bubble’ burst (caused by giving out the so called ‘NINJa’ loans that were then amalgamated in the CDS loans) and companies like AIG found themselves massively indebted. For more information see:

http://www.npr.org/templates/story/story.php?storyId=94748529

http://www.dailykos.com/story/2009/3/27/713698/-The-Real-Crime-in-the-BailoutNaked-CDS-Deals

http://www.rollingstone.com/politics/story/26793903/the_big_takeover/print

[13] Khan, Mohsin S., Islamic Interest-Free Banking: A Theoretical Analysis, in Mohsin S. Khan and Abbas Mirakhor (ed.) Theoretical Studies in Islamic Banking and Finance, p. 31

[14] Explained in the pertinent section below

[15] Khan, Mohsin S., Islamic Interest-Free Banking: A Theoretical Analysis, in Mohsin S. Khan and Abbas Mirakhor (ed.) Theoretical Studies in Islamic Banking and Finance, p. 22 -3, 33

[16] Under the Bretton Woods agreement the signatory states had their currencies tied to the dollar, which in turn was based on a gold-standard, that is, the amount of US gold reserves.

[17] Neale, Bill, Q & A Questions & Answers: Economics, p. 232 - 3

[18] Zalloom, Abdul Qadeem, Funds in the Khilafah State, p. 165 - 6

[19] Begg, David, Economics, p. 382

[20] Ibid., p. 384

[21] For example the massive inflation that was caused when the Weimar Republic printed Deutsch Marks

[22] Neale, Bill, Q & A Questions & Answers: Economics, p. 256

[24] The central bank has the role of issuing money and even though the Bank of England is a national institution, the Federal Reserve (the US central bank) is not. The same applies to the European Central Bank, the World Central Bank, the International Monetary Fund, and the Bank of International Settlements

[25] Begg, David, Economics, p. 369

[26] That is how much of the actual capital the bank has to keep in its reserves. In the US this is usually around 10%

[28] Begg, David, Economics, p. 394

[29] Ibid., p. 383

[30] The rare exception being BCCI, which was a bank owned and invested in mainly by Asian Muslims in the UK, which went bankrupt in 1981, but curiously was not bailed out. The reality is that the central bank has complete discretion on whom to lend to and whom not to. See: Begg, David, Economics, p. 385

[31] Khan, Mohsin S., Islamic Interest-Free Banking: A Theoretical Analysis, , p. 33

[32] go.owu.edu/~rjgitter/Milton%20Friedman.doc



Bibliography

· An-Nabhani, Taqiuddin, The Economic System In Islam, London: Al-Khilafah Publications (2000)

· As-Sadr, Muhammad Baqir, Iqtisaduna: Our Economics, Tehran: World Organization for Islamic Studies (1994)

· Begg, David, and Fischer, Stanley, and Dornbusch, Rudiger (ed.), Economics (5th edition), England: McGraw-Hill Book Company Europe (1997)

· Khan, Mohsin S., and Mirakhor, Abbas (ed.) Theoretical Studies in Islamic Banking and Finance, Houston: The Institute for Research and Islamic Studies (1987)

· Neale, Bill, Q & A Questions & Answers: Economics, London: Financial Training Publications Limited (1983)

· Zalloom, Abdul Qadeem, Funds in the Khilafah State, London: Al-Khilafah Publications (1999)

· go.owu.edu/~rjgitter/Milton%20Friedman.doc

·http://wpcontent.answers.com/wikipedia/commons/0/01/Fractional-reserve_banking_with_varying_reserve_requirements.gif

· http://www.dailykos.com/story/2009/3/27/713698/-The-Real-Crime-in-the-BailoutNaked-CDS-Deals

· http://www.econlib.org/library/Enc/AustrianSchoolofEconomics.html

· http://www.npr.org/templates/story/story.php?storyId=94748529

· http://www.nytimes.com/2009/03/01/opinion/01ferguson.html

· http://www.reuters.com/article/newsOne/idUSMAR85972720080918

· http://www.rollingstone.com/politics/story/26793903/the_big_takeover/print

· https://www.cia.gov/library/publications/the-world-factbook/geos/xx.html

Tuesday 6 January 2009

"Necessity of Hell" A comparison of Qur’anic and Biblical views

يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَة

“O you who believe! save yourselves and your families from a fire whose fuel is men and stones…”

(Al-Tahrīm 66:6)

A division of mankind into two groups, those who go to Heaven and those who go to Hell, is a common factor into two theologies of Islam and Christianity. The view of the Hereafter narrated by two of the world’s largest religions is a very similar one. Both the Qur’an and the Bible give descriptions of what Hell is going to be, and the imagery associated with Hell in the two faith groups are akin to one another. However, the majority theological views in both religions is that God has not created Heaven and Hell, nor this world, in an arbitrary manner. Rather Hell, and the punishment awaiting those who enter it, serves an important part in the structure of creation. The obvious purpose of Hell is to punish the sinners and criminals , in effect it is a means of carrying out divine justice. However, the true nature of Hell is more profound than merely a grandiose legal system. In the following we shall examine the necessity for Hell according to the two religions of Islam and Christianity, and see if they, aside from similar ideas and imagery, share a parallel philosophy of Hell as well.


Justice necessitates that a crime be punished, and in the same way that it holds true for physics, every action must have a consequence, in ethical terms this means that good deeds be rewarded and evil one’s be punished. As it stands, God’s being just necessitates the punishment of evil actions.[1]

“Shall We treat those who believe and do good like the mischief-makers in the earth? Or shall We make those who guard (against evil) like the wicked?”

(Saad 38:28)

It is absurd to imagine that the atrocities committed by the great tyrants who walked the earth, and those who gladly carried out their bidding, should be left unpunished. Certainly Christianity agrees with Islam on this[2] as the Bible states:

“…they that have done evil, unto the resurrection of damnation. I can of mine own self do nothing: as I hear, I judge: and my judgment is just…”[3]

Hell is therefore the fitting punishment for those who have aggressed against others. However the punishment in the hereafter, according to Islamic theology, is not alike punishment given in this world. Rather “the relationship between a deed and its punishment is a natural and ontological relationship.”[4] As the Qur’an states:

“They will find all that they did, placed before them: And not one will thy Lord treat with injustice.”

(Al-Kahf 18:49)

Rather the punishment will only be the external manifestation (ta’wīl)[5] of the actions committed in this life, it will be the natural and unseen outcome of actions, which in this world might have only limited consequences. It is the likeness of a person crossing the street while the light is red. If the person were to be captured for jay-walking and the punishment was a death-penalty, one would be distraught at such a heavy punishment, rather the punishment of Hell is as if one were to get hit by a car when crossing said road, in the latter case it is only the natural outcome of the danger of indulging in crossing the road when the light is red. Thus it Hell is not legislated punishment, but rather it is the result of the evil actions of people.


According to mainstream Christian theology, where actions are not considered as important in one’s final judgement as in Islamic theology, “condemnation comes to the wicked and the unrepentant and results in eternal punishment, but no … believer who trusts in Christ will be condemned. Jesus came to save rather than to condemn, and he frees us from final condemnation.”[6] Because of the forgiving nature of God in Biblical theology the very existence of Hell has been questioned by some Christian scholars who “found it difficult to reconcile the idea of a loving God with the notion of continuing vindictive or retributive punishment of sinners.”[7]


These troubles have led some to propose the idea of conditional immortality, whereby only those who believe in Christ are resurrected to enjoy the bliss of afterlife; a notion that has been criticized as lacking proper scriptural evidence.[8] However the problem persisted, and despite the immense scriptural evidence indicating a Hell and judgement, Christians have steadily moved towards a direction of marginalizing Hell to a point where some have exclaimed that “Hell disappeared.”[9]


However, the Bible clearly forwards a view of God as the Judge, “who shall judge the quick and the dead at his appearing and his kingdom.”[10] In this view, the Biblical perspective of God’s justice is in line with Islamic thinking, whereby the sinners, people who oppress others and themselves, must be punished. Similarly both agree that the response of a person to the revelation of God is crucial in their judgement.[11] Those who deny the signs of their lord, or live in disobedience after accepting Him,[12] will be dealt with harshly in the afterlife. Interestingly the Qur’an mentions two dominant characteristics of the people of Hellfire:


“Surely he did not believe in Allah, the Great,

Nor did he urge the feeding of the poor.”

(Al-Hāqqah 69:33-34)

The two major qualities that are mentioned again and again are disbelieving in God’s communications,[13] and not feeding the poor.[14] In effect it is disbelief and the social injustice, of the rich amassing wealth whilst the poor starve, that has required the justice of God to punish those whom deal unjustly with their fellow man without impunity in this life.


This leads us to the second major function of Hell, by which it acts as a deterrent against offences in this life. The best keeper of law is one’s own conscience, and if every servant of God is fearful of his Lord’s station[15] then he will not transgress the bounds set by God, and will deal with kindness and justice amongst his fellow man. As Sayyid Lari points out[16] only promise of Paradise is not sufficient to motivate man to good deeds. If one only relied on the mercy of God he would quickly assume that all his evil actions would be forgiven and there would be no end to his mischief. This principle can be applied equally to the Christian conception of Hell.


The third and final role of Hell is to act as a purification to those who cannot enter Heaven without the necessary purification. In Hell the evil deeds which one has committed are atoned for until one is ready to enter Paradise. The view being that those who rejected the communications of God will reside therein forever, but those who believed and because of their weak faith committed indecency are to be punished for those acts.[17] Thus it is that the Qur’an speaks of purifying the people of Paradise:

“Surely those who guard (against evil) shall be in the midst of gardens and fountains: Enter them in peace, secure. And We will root out whatever of rancor is in their breasts-- (they shall be) as brethren, on raised couches, face to face.”

(Al-Hijr 15:46-47)

Those who do not manage to purify themselves in this life[18] will be forced to purify in Hell. This purification is the necessary requirement for entering Paradise where the servant will be granted “whatever the heart desires…”[19]. This, combined with human freewill, necessitates for a person to be in full control of himself and his desires, otherwise if people with pride, jealousy, greed, hate, anger and other such vices were allowed into Paradise, where all that they wished comes into being as soon as they wish it, chaos and misery would ensue. This is perhaps what is insinuated by the verse: “He indeed shall be successful who purifies himself.”[20] Certainly the ahādīth that speak of the intercession of the Prophet (s) coming to those in Hell are numerous,[21] which would mean that for those who had faith in God and His Messenger (s) there would be a chance to come out of Hell. The concept of intercession does not exist in Christianity, rather judgement will be delivered by Christ to all on the day of resurrection after which the world shall be divided into those who go to Hell and those who go to Heaven, as we have seen.


Heaven and Hell are both a deeply rooted part of both Islam and Christianity, even though Hell in Christian thought has recently began to be sidelined. We have seen how Hell is needed primarily to serve the justice of God, to act as a deterrent against offence, and finally as a purification for those who could not purify in this life (albeit a very difficult purification!). The two religions discussed share the first two principles, but differ on the last, as no mention of any such purification or intercession is made in the Bible. Hell continues to be a vivid part of Islamic-Christian religious thought and imagery.

"Our Lord! avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous”

(Al-Furqān 25:65)



[1] Lari, Sayyid Mujtaba Musavi, Resurrection Judgement and the Hereafter, p. 154

[2] Milne, Bruce, Know the Truth: A Handbook of Christian Belief, p. 276

[3] John, 5:29-30

[4] Lari, Sayyid Mujtaba Musavi, Resurrection Judgement and the Hereafter, p. 220

[5] Al-A'raf (7:53)

[6] Elwell, Walter A. The Concise Evangelical Dictionary of Theology, p. 259

[7] McGrath, Alister E., Christian Theology: An Introduction, p. 478

[8] Ibid.

[9] Morgan, Christopher W., Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment, p. 16

[10] 2 Timothy 4:1

[11] Milne, Bruce, Know the Truth: A Handbook of Christian Belief, p. 271

[12] Romans 2:12-16

[13] Especially the Resurrection and Judgement

[14] Also see for example Qur’an 56:45-47, 107:1-3, 92:8-11 and 74:43-46

[15] Qur’an 79:40

[16] Lari, Sayyid Mujtaba Musavi, Resurrection Judgement and the Hereafter, p. 155

[17] Al-Khoei Foundation, Rationality of Islam, p. 44

[18] Qur’an 87:14

[19] Qur’an 43:71

[20] Qur’an 87:14

[21] Al-Ghazali, The Remembrance of Death and the Afterlife, p. 210 - 216


Bibliography

  • Lari, Sayyid Mujtaba Musavi, Resurrection Judgement and the Hereafter, Qum: Foundation of Islamic Cultural Propagation in the World (1992)
  • Milne, Bruce, Know the Truth: A Handbook of Christian Belief, Leicester: Inter-Varsity Press (1982)
  • Al-Khoei Foundation, Rationality of Islam, Karachi: Islamic Seminary Publication (1991)
  • Morgan, Christopher W. (ed.), Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment, Zondervan (2004)
  • Elwell, Walter A. The Concise Evangelical Dictionary of Theology, Michigan: Baker Book House (1991)
  • McGrath, Alister E., Christian Theology: An Introduction, Oxford: Blackwell Publishing (2006)
  • Al-Ghazali, The Remembrance of Death and the Afterlife: Book XL of the Revival of the Religious Sciences, T. J. Winter (trans.), Cambridge: The Islamic Texts Society (1989)