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| Religion Reformers in Islam Index Chapter # |1| |2| |3| |4| |5| |6| |7| |8| |9| |10| |11| |12| |13| |14| |15| |16| |17| |18| |19| |20| |21| |22| |23| |24| |25| |26| |27| |28| |29| |30| |31| |32| |33| |34| |35| |36| |37| |38| |39| |40| |41| |42| |43| |44| |45| |46| |47| |48| |49| |50| |51| |52| |53| |54| |55| |56| |57| |58| |59| |60| |61| |62| |63| |64| |
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16 - The reformer says: "'Where there is nass, ijtihad is not permissible, and the commands which were stated clearly cannot be interpreted differently'; these words are the two basic laws of Islam. For this reason, Muslim scholars have said 'haram' about the interest in banks. Whereas, interest is the food of capital. Capital is the dynamo of trade." The religion reformer seems to praise interest. He admires the capitalists in Europe and America who sedentarily earn money without any work. Whereas, this exploitation of capitalists has given birth to communism. By prohibiting the charging and paying interest and commanding zakat, Islam prevents the owners of capital from exploiting workers and peasants and blocks the ways leading to communism. Misrepresenting Islam's prohibiting definitely every kind of interest as an obstacle for progress is as nonsense as refreshing an obsolete complaint. Islam has prohibited not the banks but their exploiting the people.
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